“If we live in the Spirit, let us also walk in the Spirit.” Gal. 5: 25.

What is it to Live in the Spirit?

It is to be born of the Spirit. It is to have received a new spiritual life from above. “That which is born of the flesh is flesh, that which is born of the Spirit is Spirit. “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” “If any man be in Christ, he is a new creature; old things have passed away; behold, all things have become new.” We may have the brightest intellectual life, the most unblemished moral character, and the most amiable qualities of disposition, and yet without the new life of the Holy Spirit in our heart, we can no more enter Heaven than the lovely canary that sings in our window can become a member of our family, or the gentle lamb that our children play with can sit down at our table, and share our domestic fellowship and enjoyment. It belongs to a different world, and nothing but a new nature and human heart could bring it into fellowship with our human life. The most exalted intellect, and the most attractive, natural disposition, reach no higher than the earthly. The Kingdom of Heaven consists of the family of God, those who have risen to an entirely different sphere, and received a nature as much above the intellectual and the moral as God is above an angel.

A modern writer has finely wrought out this wonderful thought of the difference between the various orders of life, even in the natural world. The little tuft of moss that grows upon the granite rock can look down from immeasurable heights upon the mass of stone on which it rests and say, “I am transcendently above you, for I have life, vegetable life, and you are an inorganic mass!” And yet, as we ascend one step, the smallest insect that crawls upon the majestic palm tree can look down upon the most beautiful production of the vegetable world and say, “I am transcendently above you, for I have animal life, and you have not even the consciousness of your own loveliness, or of the little creature that feeds upon your blossom!” Still higher we ascend, until we reach the world of mind; and the youngest child of the most illiterate peasant can say to the mightiest creations of the animal world, to the majestic lion, king of the forest; the soaring eagle of the skies; the many-tinted bird of Paradise, or the noble steed that bears his master, like the whirlwind, over the desert, “I am your lord, for I possess intellectual life, and you have neither soul nor reason, and must perish with your expiring breath, and become like the clods beneath your feet, but I shall live forever. But there is still another step beyond all this. There is a spiritual world which is as much higher than the intellectual as that is above the physical; and the humblest and most uncultured Christian, who has just learned to pray, and say, “Our Father, who art in Heaven” from the depths of a regenerate heart, is as much above the loftiest genius of the world of mind as he is above the material creation at his feet.

This is the meaning of Christianity; it is the breath of a new nature; it is the translation of the soul into a higher universe and a loftier scale of being, even introducing it into the family of God Himself and making it a part of the Divine nature. This is indeed a stupendous mystery, and a bestowment whose glory may well fill our hearts with everlasting wonder, as we cry with the adoring apostle, “Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!”

Not by adoption merely are we thus admitted to the Father’s house, but by actual birth; from the very bosom of the Holy Ghost, as from a heavenly mother, has our new spirit been born; just as literally as Jesus Christ Himself was born of the eternal Spirit in the bosom of Mary. So it might be said of every newborn soul: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, that holy thing which shall be born of thee shall be called the Son of God.” Beloved, do we thus live in the Spirit? This is everlasting life.

2. To live in the Spirit is also to be baptized of the Holy Ghost, and have the Spirit as a Divine person living in us. There is something higher than the new birth, namely, the entering in of the Comforter, in His personal fullness and glory, to dwell in the consecrated heart and abide there for ever. Jesus was born of the Spirit in Bethlehem, but He was baptized of the Spirit thirty years later on the banks of the Jordan; and this made all the difference which we trace between His quiet years at Nazareth and His public ministry in Galilee and Judea. From that time there were two persons united in the ministry of Jesus of Nazareth. The Holy Ghost, as a Divine person, was united with the person of Jesus Christ, and was the source of His power and the inspiration of His teaching; and He constantly represented Himself as speaking the words and doing the works which the Spirit in Him prompted.

And so there is in the believer’s life a similar experience, when the soul truly converted to God yields itself wholly to His control and becomes the living temple of the Almighty Spirit, who henceforth dwells in us, and walks in us, giving us not only a new nature, which we receive in regeneration, but a Divine Guest, a Presence to dwell in that new nature as its controlling guide and Almighty strength.

Then is fulfilled the double promise of Ezekiel: “A new heart will I give unto you and a new spirit will I put within you, and I will put my Spirit within you and will cause you to walk in my statutes, and ye shall keep my judgments and do them.” Henceforth, we live in the Spirit in a higher sense than even before our conversion. Our life is not only spiritual but divine. Henceforth, it is not we who live, but Christ who liveth in us, and we draw from Him, through the Holy Ghost, every moment, life, and health, and joy, and peace. It is not living through the Spirit, but living in the Spirit. He is the very element of our new existence; before us, behind us, above us, beneath us, within us, beyond us, we are buried in Him, lost in Him, encompassed by Him as by the air we breathe. This is the yet higher mystery of the new life, greater than the new birth. This is the secret which Paul declares was hid for ages and generations, but now made manifest to His saints. “Christ in you the hope of glory.”

It is, indeed, an epoch in the soul’s existence as wonderful in its measure as when the Son of God became incarnate on earth, when the Holy One crosses the threshold of the heart, and makes the spirit his personal residence, sits down upon the throne of the human will and assumes the government and control of all our being and destiny. Henceforth, we may indeed walk with holy veneration and exalted hope, exultant in joy and triumph as wondering angels declare, “Behold the tabernacle of God is with men, He will dwell with them and they shall be His people; God Himself shall be with them and shall be their God.”

Beloved, have you claimed this high privilege, and received this heavenly Guest into the golden casket of your regenerated souls? Have you received the invaluable jewel of the Living One Himself, as the treasure in the earthen vessel and the glory in the midst?

3. To live in the Spirit is to be sanctified by the Spirit; to receive the Spirit of holiness and thus be delivered from the power of sin. They, who thus receive the Holy Ghost can say, “The spirit of life in Christ Jesus hath made me free from the law of sin and death.” This is divine holiness; it is the entrance into a sinful heart of a new life which excludes the old and takes its place. It is not the cleansing of the flesh or the improving of the life of self; but it is the imparting to us of a new life which is in itself essentially pure and cannot sin, even the holy life of God.

In our childhood many of us have roamed through the native woods and seen some old fallen forest tree rotting where it lay. Through the decaying wood the earthworms and insects burrow, and perhaps the adder has built its nest and raised its poisonous brood, so that we have feared to sit down on the old, putrefying mass, and have thought of it as a type of corruption and decay. That mass of putrefaction may well represent the ruin of our sinful nature. But have we not sometimes seen a little shoot of unsullied whiteness in the early spring growing up through the rotten wood, and rising out of the mass of corruption as undefiled as the sunny wing of a dove, or the gentle hand of a babe, beautiful and pure, and unstained even by the touch of the corrupting element around it, until it has grown into a tree and covered itself with luxurious green, and our hands have often plucked from its branches the luscious berries of the summer woods? It was life in the midst of death, purity amid corruption, having no connection whatever with the soil in which it grew and incapable of mixture with its defilement.

Precisely so is the life of holiness in the soul. Like that stainless shoot, it grew from a Divine root, and has nothing in common with our own sinful nature. It is of heavenly origin, and it grows up within us in its own Divine purity and fruitfulness, until it ripens into all the rich fruition of a consecrated and heavenly life, and yet at every stage we feel that it is in no sense our own life, but the indwelling presence and purity of God Himself.

Beloved, have we received this sanctifying Spirit and learned this heavenly secret of holy living? And in all the exquisite rest and conscious purity and overcoming power of His presence, have we learned to live in the Spirit?

4. To live in the Spirit is to receive the quickening life of the Holy Ghost in our physical being, and to find in Him the source of constant stimulus and strength for all the faculties of our mind, and all the functions of our body; “For if the Spirit of Him that raised up Jesus from the dead dwell in us, He that raised up Christ from the dead shall also quicken our mortal bodies by His Spirit, that dwelleth in us.” The subtle principle of life itself came originally, no doubt, from His inbreathing at man’s creation, and why should it be thought anything incredible that He should still breathe upon our flesh the quickening life of the ascended Son of God? Are we not members of His body, and His flesh, and His bones, and does He not speak of a distinct sense in which our body is the temple of the Holy Ghost? Indeed it was the Holy Ghost, who, during Christ’s ministry, always gave efficiency to His healing word, and who, through the apostles, continued to perform the same works of supernatural power. He is still the same infinite and inexhaustible life, and the bodies of His consecrated people are the subjects of His Divine influence, and His sustaining love and care.

Have we learned, beloved, the secret of His strength, and like Samson of old, do we know what it is to be moved by the Spirit until the earthen vessel becomes mighty through God to do and endure where earthly strength must fail? They, who thus “wait upon the Lord, shall renew their strength; mount up with wings as eagles; run, and not be weary, walk, and not faint.”

I. What is it to Walk in the Spirit?

Generally, it may be said, it is to maintain the habit of dependence upon the Holy Ghost for our entire life; spirit, soul and body. We know what it is at times to enjoy His conscious presence. We live in the Spirit, we have felt the touch of His quickening life, now let us walk in the Spirit. Let us abide in this fellowship. Let us lean continually upon His strength, and drink unceasingly from His life, a babe from its mother’s breast. But more particularly.

1. To walk in the Spirit is to recognize the Spirit as present and abiding in us. How often, after we have asked His presence, we treat Him as if He had deceived us, and cry to Him as if He were afar off! Let us recognize Him as having come, and address Him as a present and indwelling friend. He will always meet our recognition, and speak to us as the ancient presence, not from the mount, or the pillar of fire, but from the tabernacle, and from the holy of holies in our inmost heart.

2. It means to trust Him and count upon Him in the emergencies of life, to regard Him as one who has undertaken our cause and expects to be called upon in every time of need, and will unfailingly be found faithful and all-sufficient in every crisis. The very name Paraclete means one that we can always call upon and find at our side. We must trust the Holy Spirit, and expect Him to respond to our need as implicitly as we expect the air to answer the opening of our lungs, and the sunrise to meet us in the morning. And yet how many treat the Holy Spirit as if He were a capricious and most unreliable friend! How may of our prayers are despairing groans or scolding reflections on His love and faithfulness!

It was for this that Moses lost the Promised Land; instead of quietly speaking to the rock and expecting its waters to flow forth to meet his call, he struck it with hasty and unbelieving violence and spake as one who did not fully trust the love and faithfulness of God. There is no need that we should strike the rock, or cry, like Baal’s priests to the distant heavens for help. Let us gently and implicitly claim the love that is always in advance even of our prayer. Let us speak in the whisper of childlike trust to that bosom which is ever ready to pour its fullness into our empty hearts, and lo! the waters will gush forth, and the desert of our sorrows, doubts, and fears will blossom as the rose.

3. We must consult the Holy Spirit if we would walk in the Spirit. We shall often find that the things that seem most easy will fail and disappoint us when we rely upon their apparent probability and the mere promise of outward circumstances, and we shall also find where we commit our way unto Him, and acknowledge Him in all our ways, that He will so direct our paths that the things which seemed most difficult and improbable, will become the easiest and the most successful. He would teach us thus to trust in Him with all our heart, and lean not unto our own understanding; in all our ways to acknowledge Him and He will direct our steps.

The chief condition of His Almighty power is that we shall first have His omniscient wisdom. He is given to us as our wonderful Counselor and also as our Mighty God. And I have never taken Him as my Counselor and obeyed His guidance without finding that He followed it up as the Mighty One with His omnipotent working. The reason we do not more frequently find His power is because we try to turn it into the channels of our own wisdom instead of getting His mind, working in His will, and even knowing that we must have His effectual working. How blessed that the wonderful Counselor is always a child, and that His guidance offered to each of us is as simple, as accessible as the hand of a little child.

So let us walk in the Spirit, trusting His guiding hand, and committing all our ways to His wisdom and love.

4. If we would walk in the Spirit we must obey Him when He does speak, and we must remember that the first part of obedience is to hearken. It is not enough to say we have done all we knew. We ought to know, and we may know, for He has said that we shall know His voice, and if we do not it must be that we are to blame, or else God is responsible for our mistake. But this cannot be.

If we will be still and suppress our own impulses and clamorous desires, and will meet Him with a heart surrendered to His will and guidance, we shall know His way. “The meek will He guide in judgment, and the meek will He teach His way.” The soul that walks in the Spirit will therefore be a hearkening spirit, watching daily at His doors, and longing to know His very commandments; and when we understand His voice we will implicitly obey it. The minding of the Spirit is life and peace. The very condition of His continual presence is obedience. “The Holy Spirit whom God hath given to them that obey Him.” The secret of every cloud that has fallen upon the soul will probably be found in some neglected voice of our Monitor. He is waiting and has been waiting for us at that point where we have refused to follow, and when we step in His will we shall find Him there.

5. Walking in the Spirit implies that we shall keep step with the Holy Ghost, and that our obedience shall be so prompt that we shall never find ourselves a step behind Him, and following Him at a distance, from which we may find it hard to recover.

On our great railroads there are certain trains which run upon the highest possible schedule of time. The itinerary is so arranged that there is no margin allowed on which to overtake lost time, so that, should the train be late, it is scarcely possible to overtake the interval lost. God has drawn the plan of our life on such a scale that there are no minutes left blank, and if we lose one, the next has no margin to afford for its recovery. All that we can crowd into the future will be needed for the future itself, and therefore if we lose a step there is danger that we shall continue to be a step behind, and it will require the same exertion to keep up even a step behind as it would to walk abreast of God every moment.

Yonder mill-race needs just as much water to run at low as at high tide. The very same quantity of water, if kept up to the level of the wheel, will run all the ponderous machinery as that which on a lower level only wastes itself in fretting wavelets among the rocks of the torrent bed. And so it is just as easy for our spiritual life to move at the maximum as at the minimum if we only start at the right level, and so guard the moments that we shall not lose our headway, or get behind God. The secret of this one blessing is instant obedience and walking by the moment with Him in the fullness of His blessed will. Let us not disappoint Him. Let us not come short of all the good pleasure of His goodness. His thought for us is always best; His commandments “for our good always;” His schedule of our life-journey planned by unerring wisdom and unutterable love.

He has given us a gentle, patient Guide, who is willing to go with us all the way, and come into the minutest steppings of our life. Let us take heed that we grieve Him not away nor miss aught of His gentle will. Let us be sensitive to His touch, responsive to His whisper, obedient to His commandments, and able ever to say “He hath not left me alone, for I did always those things which please Him.”

II. Some of the Blessings of thus Walking in the Spirit.

1. It will secure us a complete and delightful deliverance from sin. The expulsive power of His presence will drive out the presence of evil. “If we walk in the Spirit we shall not fulfill the lusts of the flesh.” Our life shall thus be transformed from a defensive warfare, in which we are always attacking evil, to a glorious consciousness of God only, which shall exclude the evil from our thought as well as from our life. We shall not have to constantly clear the sunken rocks from our channel, but on the high and full torrent of the Divine life we shall rise far above every obstruction and move, as in Ezekiel’s vision, in a river of life which shall be above the ankles, and above the loins, a river to swim in, carrying us by its own substantial fullness.

2. Such a walk will give a delightful serenity, tranquility, and steadfastness to our whole life. We shall not be at the bidding of impulses or circumstances, but shall move on in the majestic order of the Divine will, carried above the vicissitudes of failure and outward change, and fulfilling, like the stars in their courses, the full circle of His will for our life.

3. Such a walk will enable us to meet the providences of God as they come to us in victory, and to maintain the perfect harmony between our inward life and the outward leadings of His own. We have some beautiful examples of the transcendent importance of this walking in the Spirit, in connection with the conjunctures of circumstances on which so much often hangs. There never was a moment in human history on which more depended than that when the infant Christ was first brought into the Temple. What an honor and privilege it was to be there and catch the first glimpse of His blessed face, and even hold in the embrace of human arms the Gift of ages! Yet that was the honor of two aged pilgrims who were walking in the Spirit. Simeon and Anna, led of the Holy Ghost, came in at that very moment into the Temple. Led of God unerringly, and walking step by step with Him, they were enabled to meet Him in this glorious opportunity, and be the first heralds of His coming. No wonder the aged Simeon, as he took him in his arms, could ask no more on earth: “Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation.”

Only less important was the crisis in the apostolic church when the gospel was to be preached for the first time to a new circle of disciples. The man chosen to carry the glad tidings to the Samaritans and the Gentiles, and to be the pioneer of Christianity among all the myriad tribes of the heathen world in that great progression of which the churches of Christendom today form the outcome, was a humble disciple, whom God could trust to walk in the Spirit and obey the slightest intimation of His will. It was Philip, the humble deacon. Already he had been sent to Samaria to preach the gospel in that city, no doubt in obedience to a similar Divine message. But, in the very height of his successful work in that city, the command suddenly comes to him to leave his work and go down to the desert of the South.

To most persons it would have seemed a misleading, a mistake, a neglect of providential duty, a waste of precious time, and an arresting of the great work in Samaria. But Philip immediately obeyed, and at every step of his journey he waited for new directions, and in due time the path was made plain. The first fruits of the heathen world were waiting at that very moment for his direction; and there on the crossroads of life, at the fitting moment, the Spirit brought those two men together, and the words were spoken in that chariot by the way, which changed the destiny of a life, and the course of a Dispensation, which opened the gospel to the whole world, and sent that Ethiopian prince to his home, to be, in all probability, the founder of many of those mighty churches, which for the next four centuries made Northern Africa the most important seat of ancient Christianity.

Yet, when his work with the eunuch was accomplished, the command was as distinct, to leave his new convert in the hands of the Lord, and follow on at the unknown leading of the same blessed Spirit that had brought them together.” “The Spirit caught away Philip,” we are told, “and the eunuch saw him no more.” These are but some instances of the blessedness of this heavenly walk. Shall we trust our unseen Guide, and as we step out into the mysterious and momentous future, shall we walk more humbly, simply, instantly, and obediently in the companionship of His guiding hand?

“God hath not given us the Spirit of fear, but of power, and of love, and of a sound mind.” 2 Tim. 1: 7.

I. The Holy Spirit is a Person.

The Holy Ghost is a distinct individual, and not a vague influence, or a phase of Divine working.

Just as there are three judges on the bench, constituting the one court, three persons in the household, constituting the one family, so there are three distinct persons in the Godhead, yet forming together the one Deity, and more perfectly one in nature, volition, and action than it is possible for any created beings to harmonize.

The Holy Spirit is constantly spoken of in the Scriptures as possessing the attributes of a person. The personal pronoun is used to describe Him not it, but He; and the strongest and most distinctive of the Greek pronouns, that word ‘autos,’ which means ‘himself,’ and distinguishes personality, as no English term can, is often used of Him; as, for example, in 1 Cor. 12: 11, “That one and the self-same Spirit.” Again, the attribute of will is ascribed to Him in the same passage, “as He will,” and there is no stronger proof of personality than the power of choice. It is the most distinctive thing in any human being, and it is constantly attributed to the Holy Ghost.

Again, all the emotions proper to a person are ascribed to Him; He knows, loves, is grieved, is provoked, vexed, resisted, and, in short, is susceptible to all the feelings that are proper only for an intelligent person.

II. The Holy Spirit is a Divine Person.

This glorious Being is no less than God. He receives the divine names. Peter tells Ananias that in lying unto the Holy Ghost he has not lied unto men but unto God. Christ declares that in casting out devils by the Holy Ghost, He does it by the finger of God. He possesses Divine attributes; He is omniscient; “The Spirit searcheth all things;” omnipresent; “Whither shall I go from Thy Spirit, or hide from Thy Presence;” omnipotent; for Christ declares that, “The things that are impossible with men,” namely, the salvation of the human soul, “are possible with God,” and it is the Holy Ghost that converts the soul, therefore, He must have the omnipotence of God.

He is called the Holy Spirit, and holiness is a Divine attribute. Again, He performs the works of God; He was a partaker in the work of creation; the Spirit of light, order, beauty and life. He accomplishes the regeneration and sanctification of the soul which are divine works; He effected the incarnation and resurrection of the Son of God, and He will participate in the final resurrection of the saints of God from the tomb, at the Lord’s coming.

Such works could be performed by no man, and they stamp Him as Divine. And, finally, He receives Divine worship; His name is associated with the Father and the Son in apostolic benediction, the formula of baptism, and the worship of the heavenly host. And John opens the Apocalypse with an ascription of praise, which links Him with the Father, and would be blasphemy if it were not Divine.

III. The Personal Attributes of the Holy Ghost.

Three of these only we shall mention. The three named in our text. “He is the Spirit of power, and of love, and of a sound mind.”

1. His power. He is Almighty. Within the sphere of His special office and operations there is nothing He cannot do; there is no case too hard for His working, no soul too lost for Him to save, too hard for Him to soften, too vile for Him to sanctify, too weak for His use. He is the Spirit of creation. Look abroad upon the springing forces of nature, throbbing in the springtide of life and glory; how quietly, majestically and resistlessly nature is moving on to the resurrection of the year, to the fullness and glory of the summer and the harvest; how abundant and redundant the exuberant life and power we behold on every hand, covering the forest and the field with a wealth of luxuriance of flowers, and foliage, and fruitfulness, beyond the actual needs of earth’s inhabitants; scattering with tropical bounty the gifts of God, as though His strength and love were so full He knew not how to find vent for all its overflow.

Why should He be less full, less bountiful, less Almighty in the realm of grace? Nay, larger and nobler still is His promise here. “I will pour water upon him that is thirsty, and floods upon the dry ground,” is His blessed promise.

There is no stint to His resources. Let us enter into His omnipotence, and go forth knowing the might of our God, and claiming the full plentitude of His power and grace.

But mightier still is the power displayed in the resurrection of Jesus Christ. When the apostle would lift our conception up to an adequate realization of the hope of our calling and the riches of the glory of our inheritance, and the exceeding greatness of God’s power to usward who believe, he points us to that transcendent miracle, the resurrection of Jesus Christ. He sees Him, without an effort, bursting the bonds of death, snapping asunder the sealed tomb, rising up above all the power of death and the natural law of mortality, above the laws of the material world, and passing through the closed door, and rising above the solid earth, as He triumphantly ascends above all might and dominion, far above all principality and power, higher and higher, till He is above the earth, above the sky, above the heavens, above every name that is named, not only in this world, but that which is to come. And then He sees us seated by His side, and raised up by the same Holy Spirit to share in all the fullness of Christ’s ascension, glory and power. This is the measure of the power of grace; let us claim it in all its majestic fullness, and bring it down to lift up our life and the souls around us, to the heights of grace and glory.

2. Let us think of His love; it is greater than His power; all the terms in which He is described are notes of tenderness and expressions of gentleness, loveliness and grace. “I beseech you,” says the apostle, “by the love of the Spirit.” What love it was for Jesus Christ to live for thirty years and more in this uncongenial world, but oh! not less the love of the blessed Holy Ghost; He has lived for eighteen hundred years in this scene of sin, and this land of enemies.

How gentle the love of Jesus in coming so near to sinful men, but the Holy Ghost has come still nearer, but He enters our very hearts, and dwells in the inmost bosom of lost and worthless men. How marvelous the grace of Christ that endured the shame and spitting, the rejection and crucifixion of the Judgment Hall and the cross, but not less the gentleness which has pleaded for ages with wicked men, and borne all their resistance, rebellion and rejection, and yet waited through a whole lifetime to win the faintest response from their faith or love.

How much He has borne from each of us; how gently and patiently He has suffered our slights, endured our ignorance, stupidity, gross, and direct disobedience!

How close He is willing to come to the heart; how unreserved and condescending His intimacy and affection; how dear we are to His affection! None but His loved ones know how exquisite and intimate the communion which we may enjoy under His feathers and wings, and on the bosom of His love; telling Him all our sorrow and care, finding Him responsive to every whisper and breathing of our heart, and ever near, by day or by night, our blessed Paraclete, and ever present One, ready to help in every time of need.

He asks more of our trust and love: Oh! let Him not ask in vain. Let us know, and prove, and fully appreciate the love of the Spirit.

3. He is the Spirit of wisdom.

Not only can He give us wisdom, but with a wisdom greater than all that we may see, He is guiding, teaching, overruling all our life. Let us trust His wisdom, love, and power, and as we read these succeeding pages, yield ourselves with a glad ” yes” to His every call, and know the full blessing of “Walking in the Spirit.”

I. The Holy Spirit in Relation to the Godhead.

This Divine person has a special place in the Trinity, and in the Divine economy.

With respect to the Father, He is spoken of as proceeding from Him; the same term is also used of His relation to the Son; He has been called the executive of the Godhead.

Many figures have been used; although all such figures must ever be unsatisfactory to illustrate the relation of the Divine persons. Perhaps the most successful is that which compares them to the various forms of light; primeval light, representing the Father; solar light, that is, light centered in an actual sun, representing the Son, and atmospheric light, that is, the light reflected and refracted, and turned into vision and illumination in the atmosphere and the world around us, the Holy Ghost, who brings to us the Divine Presence, and practically applies to us the benefits of God’s revelation and grace.

His relation to the second person of the Godhead is very clearly revealed; it was He who ministered in His incarnation, and through whom He became the Son of Man as well as the Son of God. It was He who personally united Himself with the person of Christ, and became the power of all His miracles and teachings. It was He through whom “He offered Himself without spot to God.” It was He through whom He arose from the dead. And after His resurrection it was by the Holy Ghost that He gave commandment to His apostles of all things concerning the kingdom of heaven. Again, it was in His own person that He received and shed forth the same Spirit of Pentecost upon His disciples, so that Jesus is ever identified with the Holy Ghost in all His work and ministry.

Nor is there any reason to suppose that He will be sent from the world in the millennial kingdom, but will be an actual and joyful witness of the blessed fruits of His own gracious working, as well as the Savior’s suffering and death.

II. The revelation of the Holy Spirit to the world and the sinner.

“Whom the world cannot receive” is Christ’s own explanation of his relation to the unsaved, “because it seeth Him not, neither knoweth Him.” The Holy Ghost cannot dwell in an unconverted soul. On man’s flesh the anointing oil could not be poured of old, nor can it still.

At the same time, He can and does work in the hearts of the unconverted, producing conviction and conversion, and leading them to a saving union with the person of Christ. This is His own special work; the sinful soul is dead in trespasses and sins, and it is His to quicken it, to convict of sin; and then of righteousness and judgment, and bring to the heart the revelation of Jesus, and, as it accepts Him, the assurance of pardon, the peace of God, and all the quickened graces of the new life in Christ.

III. This relation to the believer.

Having led the soul to Christ, the Holy Spirit now becomes the personal Guide, Teacher, Sanctifier and Comforter of the believer. His various ministries will be unfolded in the following chapters.

When the heart is fully surrendered to Him, He becomes its personal, permanent, indwelling Guest; bringing with Him the manifested presence of the Father and the Son, leading into all truth, guiding in all the will of God, supplying all the needed grace, unfolding the life of Jesus Christ in the believer’s daily life, and developing all the fruits of the Spirit in their full variety and complete maturity.

He is the Spirit of light and revelation, of guidance, and of wisdom. He is the Spirit of holiness. He is the Spirit of peace, joy and comfort. He is the Spirit of love, gentleness, patience, meekness, and forbearance. He is the Spirit of prayer and intercession. He is the Spirit of power for service, and the source of all our gifts as well as graces. He is the Spirit of physical life and healing. He is the Spirit of faith and hope, enabling us to claim the promises of God, and revealing to us the glorious prospects of the future. Our whole spiritual life is nourished and cherished by His love and care; and all we are, and have, and may become, in our Christian life, is due to His personal indwelling, and His faithful love and infinite grace.

But in all His work in the believer’s heart and life, He ever represents and reveals, not His own person or ours, but the Lord Jesus: He is the Spirit of Christ; “He shall testify of me; He shall glorify me,” was the Master’s own language; “for He shall take of the things that are mine, and shall show them unto you.”

He reveals to us our personal union with Jesus and makes Christ actual to our consciousness. “At that day,” that is when He comes, “ye shall know that I am in my Father, and ye in me, and I in you.”

Like the telescope, which shows the observer, not its own beauty, but the heavenly orbs on which we gaze through its crystal lens, so the Holy Ghost becomes the invisible medium through whom we behold the face of Jesus, and are brought into the consciousness of His grace and fellowship.

Therefore, the soul is conscious of Christ, rather than the Spirit, even in the moment of His most blessed visitations. And yet we may be directly conscious of the Spirit also, and hold immediate fellowship with Him personally, receive the assurance of His love, and pour out into His heart our gratitude and affection.

IV. Relation to the Church.

Not only to the individual believer, but to the collective body of the people of God does the Holy Spirit specially come. It is He who constitutes the Church, and clothes her with the life and power of her Living Head. Until the day of Pentecost and the descent of the Spirit, the apostles were not permitted to go forth, and to speak and work for the Master.

The Holy Ghost is the very life and power of Christianity, and without Him the Church is like a ship without fire in her engine, or steam in her boiler; like an army of soldiers lying lifeless; like Ezekiel’s vision in the plain; like a body without an animated soul.

The Church was never intended to be a natural and intellectual organization, but a supernatural instrumentality wholly dependent upon the direct power of God for all her efficiency, and therefore, needing to be ever separated from the arm of flesh and the strength of mere human agencies.

The Church in which the Holy Ghost abides is no mere sectarian fragment, but the whole body of believers united to Christ, the Living Head. “There is one body, even as ye are called in one hope of your calling, for by one Spirit are we all baptized into one body;” and though there be diversities of gifts, it is the same Spirit; differences of administrations, it is the same Lord; varieties of operations, it is the same God which worketh all in all. For to one is given, by the same Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gift of healing, by the same Spirit; to another the working of miracles, to another prophecy, to another discerning of spirits, to another diverse kinds of tongues, to another the interpretation of tongues; but all these worketh that one and the self-same Spirit, dividing to every man severally as He will

For as the body is one and has many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many.”

V. The Revelation of the Holy Spirit to the various Dispensations.

In all the dispensational periods of the past, the Holy Ghost has been present. Even in the antediluvian days, He strove with men. Under the Levitical economy He was present, qualifying the builders of the tabernacle for their work, anointing Moses, Aaron, and Joshua for their ministry, inspiring the ancient prophets for their messages, and enabling the individual believers of the Old Testament to know, believe, and obey God in the measure of their spiritual life.

But until after Christ’s ascension the Holy Spirit was not personally resident as He is now. His influences were exercised upon the hearts of men, but His presence was not localized, as it has been since the day of Pentecost, in the body of Christ, the Church. Just as Queen Victoria exercises her influence over her Canadian provinces, but does not reside there, so the Holy Spirit was present in the world potentially, but not personally, as now.

Since the beginning of the Christian dispensation, however, he has resided on earth, and not in heaven, and is here locally, as the Lord Jesus was during His earthly life. The transcendent preeminence which a New Testament saint enjoys is, that his soul and body become the living and actual temple of the Holy Ghost.

This is the time of His special working; in an age when we may look for His unlimited operations, and toward the close of which we should anticipate the mightiest triumphs of His grace and power, as He shall usher in the next, namely, the millennial age, with the personal presence of Christ once more on earth, as in the days of His flesh.

But, even then, the Holy Ghost will not be absent. He will ever reside in the believer and the Church.

The question has been argued whether the Holy Spirit will be present on earth during the tribulation days, after the saints have been translated to be with the Lord in the air. We cannot doubt that He will still remain on earth, for how else could the Jewish remnant, who shall follow the Lamb, be converted, sustained and saved; also the Gentile remnant, who during those awful days shall turn to the Lord, including perhaps many of the members of a cold church who were not ready for the Master’s coming at the time of His appearing?

We, therefore, cannot agree with the view of some; that when the saints are caught up to meet the Lord, the Holy Spirit shall be taken away from earth. We believe He has chosen this dark abode of sin and sorrow as the scene of His ceaseless, and ultimately triumphant labors, and that He shall yet rejoice over it as a restored and renovated realm, shining in all the loveliness, sinlessness and blessedness of His accomplished restoration.

“The Seven Spirits which are before His Throne.” Rev. 1: 4.

This expression denotes the fullness of the Holy Spirit. The number seven is expressive of divine completeness, and the benediction of the seven spirits is equivalent to the ascription of Paul in the first chapter of Ephesians: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.”

In keeping with this seven-fold expression of the Spirit’s fullness, is the fact that we have seven special emblems of the Holy Spirit given us in the Scriptures, each fitted to emphasize some special phase of His character and work. As the Holy Ghost has no personal and incarnate form like Christ, He has clothed Himself in the robes of symbol, and thus becomes to us more real and vivid in the figures of human speech and earthly imagery.

I. The Dove

1. The earliest symbol of the Holy Spirit is the dove. Not in express terms is this figure introduced in the Old Testament, but the allusion in the opening verses of Genesis is sufficiently clear to be recognized. “The Spirit of God moved upon the deep;” literally this is translated, “The Spirit of God fluttered or brooded upon the face of the deep.” It is the picture of the mother-bird spreading her wing over the stormy elements, and incubating, as it were, her brood through the dark night of chaos.

It is the same typical figure that we meet again as the emblem of peace and gentleness, and the herald of the morning of the new world in the dark and stormy night of the deluge. It is the same blessed person, who, on the banks of the Jordan, descended in visible form like a dove, and abode upon the Lord Jesus, the herald of peace and love to a sinful world, and the emblem of the Spirit of Christ’s ministry. As the dove, the Holy Ghost is the Spirit of peace, the Giver of rest.

This is also a figure of motherhood, which is constantly associated with the picture of the blessed Paraclete. In the Divine Trinity there is found the substance of all relationships, and that which is expressed in human motherhood must always have been in the bosom of God.

Of this the Holy Ghost is the personal expression. From that material breast our new life is born; by that gentle Spirit our spiritual childhood is nurtured, comforted, educated, developed, and matured. “As one who his mother comforteth,” so doth the Comforter love and cheer our sorrowing hearts. As the brooding dove, so does this blessed One hide us beneath the wings of God, and cover us with the feathers of the divine sympathy and tenderness.

It is almost difficult to use the masculine form in speaking of this blessed person, so womanlike is the sweetness and softness of His touch.

His is that gentle voice we hear,
Soft as the breath of even,
That stills each doubt, and calms each tear,
And speaks to us of heaven.

II. Air is the next symbol of the Spirit.

This also appears in the opening chapter of Genesis. “The Lord God breathed into his nostrils the breath of life, and man became a living soul.” And this we know was the Holy Spirit, for, we are told, “The inspiration of the Almighty giveth life.” “Thou sendest forth thy Spirit, they are created.”

The same figure is used by the prophet Ezekiel in describing the resurrection of the dry bones. It was the Spirit that came from the four winds and breathed upon the slain, and they lived. Our Lord has used this figure in two very striking connections. The first is in relation to the regeneration of a soul. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whither it cometh nor whither it goeth, so is every one that is born of the Spirit.”

It is like the voiceless wind, known not by visible perception, but by its effects.

Again he uses it in connection with the personal imparting of the Holy Ghost to His own disciples. “He breathed on them and said, receive ye the Holy Ghost.”

In keeping with this figure the Hebrew and Greek word is the same as that used for the wind, or the breath. The Holy Ghost is the breath of God. This emblem expresses at once the gentleness and the strength of the Holy Ghost. His coming may be as quiet as the evening zephyr, or mighty as the tempest’s power. When He descended on Pentecost, there was a sound as of a mighty rushing wind; when He came afterwards to the assembled disciples, the place was shaken where they were assembled; when He answered the prayer of Paul and Silas the prison rocked to its foundation, and the bolts and bars were loosed.

But above all the manifestations of His tremendous power the most blessed is His quickening breath. This figure especially expresses the idea of life, the Spirit that breathes the new life in conversion, that imparts the very life of Christ to the soul, and quickens the mortal body into His resurrection power.

III. The water.

This emblem runs through the whole typology of the Old Testament, and the figurative language of the New.

This was the significance of the stream that flowed from Horeb’s riven rock, and the diverse washings of the Levitical system. It was of this that Jesus spoke when He said, “He that believeth on me, out of him shall flow rivers of living water.” It was of this that the prophet said, “I will pour water upon the thirsty, and floods upon the dry ground, and they shall spring up as among the grass, as willows by the water courses.” This is the rain that comes upon the new-mown grass, and the dew which revives the earth. It is the fulness of the Holy Spirit in His cleansing, refreshing, and comforting influences. This is He who comes to us in the washing of regeneration, and the renewing of the Holy Ghost which He sheds upon us abundantly. This is He who sends the times of refreshing from the presence of the Lord. This is He who baptizes us in the ocean of divine light and love, and fills us with all the fullness of God.

IV. The Oil.

The oil is another Old Testament figure of the Holy Ghost, appearing in all the anointings of the priesthood and tabernacle, and reappearing in the very name of Christ, which means the anointed One. It was of this that He said, “the Spirit of the Lord is upon me; for He hath anointed me to preach the gospel. to the poor; He hath sent me to bind up the broken-hearted, to preach deliverance to the captives, the opening of the eyes to them that are blind, to preach the acceptable year of the Lord.”

This figure describes the Holy Ghost as the figure of light, consecration, and healing.

In the ancient ritual, the head, hands, and feet of the cleansed leper and the consecrated priest were touched with oil as a symbol of their dedication to God. Thus Aaron was set apart, thus David was consecrated, and thus we are dedicated to Christ, and divinely qualified for service by the anointing of the Holy Ghost.

But the oil was also the figure of light in the vision of Zechariah. The temple is lighted by seven lamps that are fed by two living olive trees, teaching us that the Holy Ghost is the constant and living source of His people’s life and light.

It is in this connection that John says, “But ye have an unction from the Holy One, and ye know all things. The anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him.”

And so, also, the oil speaks of His healing touch. Oil and wine are used in the parable of the good Samaritan as figures of physical restoration.

And so the disciples anointed the sick and commissioned the elders to continue the same rite in the command, James 5: 14, as a token of the touch of the Holy Ghost upon the suffering form, and communicating to each the love of the Lord Jesus Christ.

Oil might also be used as a symbol of gladness. The Psalmist speaks of oil which makes our face to shine, and describes Jesus Christ as anointed with the oil of gladness above His fellows. Isaiah speaks of the oil of joy for mourning, and the garment of praise for the spirit of heaviness. The Holy Ghost anoints us with the spirit of joy, and He radiates the face with the reflected glory of the indwelling God.

Have we received the divine anointing as our light and healing, our joy and consecration? The oil that fell on Aaron’s head descended to the skirts of his garments; and from our Great High Priest the divine anointing descends to His lowliest member.

Let us consecrate our hands and feet, our head and heart to be touched and dedicated from this holy chrism, and go forth as the Lord’s anointed.

V. The Fire.

The mightiest of human forces is the last figure implied to represent the Holy Spirit up to the time of His descent at Pentecost. It had appeared in the very beginning in the Shekinah which hovered at Eden’s gate; the pillar of fire that led the camp of Israel, the descending flame that consumed the sacrifices in the tabernacle, the blaze of the burning bush in Horeb, the coals of fire in Isaiah’s vision, the glowing symbols of Ezekiel’s imagery, the figurative language of John the Baptist prophesying of Him who should baptize with the Holy Ghost and with fire; and at length it was revealed in all its manifested meaning in the cloven tongues of Pentecost, and the fiery baptism of the assembled disciples.

It is the figure of destruction, reminding us of the Spirit which consumes not only the sin, but also the life of nature, and leaves the soul an empty vessel for the divine filling. It represents also, more emphatically than any other figure, the idea of cleansing; penetrating every fiber of our being, purifying with intrinsic power the inmost soul, and eliminating every particle of dross and evil.

This is also the figure of power, reminding us of the mightiest forces of human mechanics, electricity and steam, which are forms of fire, and the great dynamic center of our system, and the fiery sun which holds up the planets in their orbits by his power; so the Holy Ghost is the source of omnipotent power; impelling all the machinery of Christianity, moving all the forces of the soul, and enduing us with all we can ever know of power for service.

The fire is also the image of love; it is the force that melts, dissolves barriers, fuses hard substances, and welds the pieces into one.

And so the Holy Ghost is the Spirit of love, melting the stony heart, dissolving the prejudices of men, and uniting the people of God as one heart. It is His to give the glow of enthusiasm and the fire of holy zeal; it was He who clothed Elijah with his fervor, John with his love, Paul with his tremendous energy, Whitfield with his love of souls, and Fenelon, Rutherford and McCheyne with their seraphic piety.

Have we received the baptism of fire? It is the still unexhausted promise of the New Testament, waiting its mightiest manifestations just before the coming of the great and terrible day of the Lord.

VI. The Seal.

Another symbol has been added in the epistles, following with peculiar propriety the complexion of redemption, and the ratifying of the covenant by the death and resurrection of Jesus Christ, and the descent of the Holy Ghost.

It is the figure of the seal in the epistles of Paul. This figure is used respecting the work of the Holy Spirit upon the heart of the believer, “In whom after ye believed, ye were sealed with that Holy Spirit of promise.”

And so again He says, “Grieve not the Holy Spirit by whom ye were sealed unto the day of redemption.” The covenant completed, the will made effectual; it is fitting that the seal should be added. And this the Holy Spirit becomes, putting upon the heart the distinct stamp of Christ, touching and making divine things real and tangible as the impression upon the seal and the wax. This figure represents the idea of certainty and reality in connection with the work of the Spirit. There is such an experience in the Holy Ghost. It is not enough that we merely believe the truth, we may also know it and experience it. “We have known and believed,” John says, “the love that God hath to us,” and so the Holy Ghost becomes to us the witness to our consciousness of the reality of Divine things; enabling us to say, “I know Him whom I have believed;” “We know that He abideth in us by the Spirit that He hath given to us;” “We know that we have eternal life;” “We know that we have the petitions that we desired of Him.”

It is very important that we do not reverse the order of this experience; it does not come before faith, but after it. “After ye believed, ye were sealed with the Holy Spirit of promise.” We should not rest short of this blessed reality, and if we yield ourselves unto God in the surrender of consecration, and the simplicity of trust, we shall receive the touch of His blessed hand, and the stamp of His own personal presence, and the very image of His blessed face impressed upon our hearts, and be able to say, “He who hath sealed us and anointed us is God, who hath also established us, and given us the earnest of the Spirit in our hearts.

This leads us to the last symbol of the Spirit, namely:

VII. The Earnest.

This also is added in the epistles along with the seal, and after the descent of the Holy Ghost at Pentecost. These two last symbols seem especially appropriate as added ones, in view of their special significance with respect to the finished redemption of Christ, and His approaching advent. All the other aspects of the Spirit’s work have been expressed by former emblems, but there is still one more, namely, the prophetic. “He shall show you things to come;” so Christ promised regarding the Comforter. He was to be the foretaste of all the yet unrevealed and unrealized hopes of the glorious future, and one more term was needed to express this; this is afforded in the word ‘earnest.’

An earnest in ancient legal customs was a handful of soil bestowed upon the purchaser of a piece of real estate, containing a portion of the very ground that he had bought, as a solemn pledge of the whole estate which was to be delivered in due time. It was not a handful of soil from any estate, but it was from the very ground that he had bought, and it guaranteed the identity, certainty, and completeness of the transfer in due time.

In this sense the Holy Spirit is to show a sample and pledge of our future inheritance. All that we are to be and to enjoy He brings us now in foretaste and in limited measure, as a pledge that it shall be all delivered in the fullness of time, in all its completeness.

The term is used in a two-fold connection in the epistles; first, of our spiritual inheritance, which the Holy Ghost foreshadows in our hearts by the experience of His sanctifying, comforting, and quickening life; giving us the measure in which we are able to receive amid the limitations of our mortal life, a real foretaste of the felicities and glories of heaven.

But there is a second sense in which He is also an earnest, namely: in our mortal bodies, into which he brings the physical life of Christ as an earnest and foretaste of the physical resurrection. Thus we have the firstfruits of the Spirit as the pledge that we shall yet have the full redemption of the body. “He that hath wrought us for this self-same thing,” that is, for the future resurrection, “is God, who hath also given us the earnest of the Spirit.”

Have we received this blessed token, and do we have in our measure all its meaning, in anticipation of the things which “eye hath not seen, ear hath not heard, and it hath not entered into the heart of man what God hath prepared for them that love Him,” but of which it is added, “God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, yea, the deep things of God?”

Can we claim the benediction of the seven Spirits which are before the throne, and say with the apostle, “Blessed be God, even the Father of our Lord Jesus Christ, who hath blessed us with all the blessings of the Spirit in heavenly places in Christ Jesus?”

“Now we have received not the spirit of the world, but the Spirit which is of God; that we may know the things that are freely given to us of God.” 1Cor. 2: 12.

The first aspect in which the Holy Spirit is revealed to us is as the Illuminator and Guide of our life. Even in the story of creation the first result of His brooding over the face of the deep is the command, “Let there be light.” He is the Creator of the human mind and the Source of all the true light of reason and natural religion in the world; and He is the true Source of spiritual light. One of His special emblems is the oil and the seven-fold lamp of the temple.

I. He Gives the Light of Truth.

He has inspired the Holy Scriptures, the revelation of God’s will, and the invaluable light that shines upon the heart of man, the pathway of the unseen world. The Bible is a standard of spiritual truth, and in all His teachings and leadings, the Holy Ghost never contradicts His own word. They who are more fully led of the Spirit will always most reverence the authority of the Scriptures, and walk in the most perfect conformity with their principles and precepts.

But it is not enough to have the letter of the word, He who gave it must also interpret it and make it Spirit and life. It is His to unfold to the heart the power and reality of the written word and to bring it to our remembrance in the opportune moment as the lamp of guidance, or the sword of defense in the hour of temptation. “He will bring all things to your remembrance whatsoever I have said unto you.” This is the blessed ministry of the personal Holy Spirit, and they who thus walk with Him shall find the Bible an ever new volume and the very light of life.

A prominent member of the House of Representatives, speaking the other day about the inestimable value of the National Library of Congress, was asked how it was possible for a busy member, without much study and labor, to know how to use it effectually, and to be able always to find the right volume or page where a given subject was discussed: “O,” he replied, “that is made perfectly easy for us by our invaluable librarian who knows every book and subject, and all we have to do is to send a little page from our desk in the House with a note to him requesting the best authority on any subject we require, and he immediately comes back with the right book and the leaves turned down at the very spot where we need the information.” Blessed be God, we have a Divine Librarian who understands the Bible better than we ever can, and who has come to be our Monitor and Guide, not only into its meaning, but also into its practical application to every need of life. “And if we walk in the Spirit He will guide us into all truth, and bring all things to our remembrance whatsoever Christ hath said unto us.”

II. The Light of Revelation.

It is not enough to have a good light, we must also have the organs of vision or it is of no use; and we must have them in perfect condition. Now, the Holy Spirit comes to be to us sight as well as light; and as we walk in Him we shall be enabled to know the will of God as revealed in the Scriptures by a true spiritual apprehension, and from the very standpoint of God’s own mind and thought.

In the chapter from which our text is taken the apostle uses a very fine analogy:

“No man,” he says, “knoweth the things of a man except a spirit of a man which is in him; even so, knoweth no man the things of God except the Spirit of God is in us.” You might sit down and talk to your little dog about the latest book, and explain to him in the clearest manner its wonderful teachings, and he would not understand a word; not from any defect in the truth, but because he had not the mind of a man to understand the things of a man; and so you might sit down and talk to the natural intellect about spiritual truth, even the brightest human intellect, and they would not comprehend it because it belonged to a higher sphere.

The only way by which that dog could understand you would be for you to impart to him a human mind, and the only way that man can understand the things of God is for God to impart to him the divine mind; therefore, the apostle says, “The natural man receiveth not the things of the Spirit, for they are foolishness unto Him; neither can he know them for they are spiritually discerned; but we have the mind of Christ.”

This is the special work of the Holy Ghost, to give to us a new spiritual vision and organ of apprehension; so that the soul directly perceives divine things and realities. Perhaps the first effect of this divine illumination is that the things of God become intensely real, and stand out with vividness and distinctness, like figures cut in relief on the wall. The person of Christ, the light of His countenance, the distinct sweetness of His Spirit, the “peace that passeth all understanding,” the joy of the Lord, the heavenly world, all become to the heart more actual and intensely vivid than the things we see with our outward eyes, and touch with our human hands; so that we can say of Christ with the apostle, “That which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life.” This is the true meaning of this whole chapter. It is not a description of heavenly glories which we are going to see by-and-by, but of present revelations which the natural eye hath not seen, the material ear hath not heard, and the human heart hath not conceived: but which “God hath revealed to us by His Spirit; for the Spirit searcheth all things, yea, the deep things of God.”

In the first chapter of Ephesians, the apostle Paul has given us a sublime view of the effect of this inward illumination upon the heart. “I cease not,” he says, “to make mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him.” “The eyes of your heart being enlightened that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints.”

“And what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power.”

“Which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places,”

“Far above all principality, and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come;”

“Which is His body, the fullness of Him that filleth all in all.”

“And hath raised us up together, and made us sit together in heavenly places in Jesus Christ;”

“That in the ages to come He might show the exceeding riches of His grace, in His kindness toward us through Christ Jesus. ”

Here we find it is not the eyes of our intellect, but the eyes of the heart that are to be illuminated, and when so quickened by the Spirit of revelation in the knowledge of Him, we shall understand what is the hope of our calling, and glorious privileges and prospects which we are to inherit in Christ.

The riches of the glory of His inheritance are not only for us, but even in us now. We shall be stirred with a realization of the exceeding greatness of His power toward us and for us. We shall rise to an adequate conception of the mighty things that we may dare to claim of Him; especially shall we see the full meaning of Christ’s resurrection and ascension. We shall see Him lifted up, not only above the grave and the burden of our guilt and sin, but far above all beings, all forces of natural law, all might and dominion, and every name that is named, up to the very throne of God where all things are under His feet. Not only so, but we shall see ourselves lifted above our sins, and fears, and sorrows, and enemies, and difficulties, and imperfections, until we, too, are sitting with Him far above all principality, might and dominion, in the heavenly places in Christ Jesus, as safe and triumphant as if we were already in heaven and had been there for ten thousand years.

Oh! such a view takes the sting out of life and stimulates to higher aspirations and victories, conflicts and service. But we must first perceive our inheritance before we can claim it, and as we look out upon all the fullness of His promise and provision we arise and walk through the land in all the length and breadth of it and make it our own. Under this divine light the promise of God grows strangely real, and the heart swells with faith and confidence. Doctrines which in the abstract we could not understand become simple and living realities. The profound truth of the Trinity changes into the personal and sweet fellowship of the Father, the Son, and the Holy Ghost. The doctrine of sanctification ceases to perplex and discourage, and becomes a simple experience of union with Jesus and abiding in Him. The mightiest supernatural works of Christ even in our bodies cease to be strange and incredible. The doctrine of His personal coming becomes a bright and personal expectation, and the whole world of spiritual things is more real to us in our own consciousness.

Sometimes the vision opens upon our own hearts and we are permitted to see their failures, imperfections, and needs; but under the light of God this is never discouraging because there always comes with it the revelation of Him who is the supply of every need and the provision for every defect in sin. Satan’s pictures of our sins are terrible and always depressing; but the light of heaven reveals our errors only to heal them, and brings such sweetness and rest that we can only thank Him for making greater room for His all-sufficiency.

Sometimes, too, the curtain is lifted upon the heavenly world, and some souls whom God can trust are permitted, like Paul, to be brought so near that they behold what it were unlawful for a man to utter, and know not whether they are in the body or out of the body. Let no one covet such experiences, for they bring with them many a thorn in the flesh, lest we be exalted above measure. And above all let us not seek, with morbid curiosity, to intrude into things which belong not to our simple sphere of humble duty, but rather seek the light that is practical and useful.

And yet, if God gives the higher visions at times, and even lifts the veil of things to come for humble and holy souls who dwell hard by the gates of heaven, let us not wonder or question; and let them use such glimpses of glory as the mariner uses the burst of sunlight that sometimes pierces through the skies that have been clouded for weeks, and sails, by the observations of that hour, through all the coming days of cloud and storm.

III. The Light of Guidance.

The Holy Spirit is promised to us as our personal Guide in the path of life. “As many as are led of the Spirit they are sons of God.” Some persons are so zealous for the word of God that they deny any direct guidance of the Spirit apart from the Word, but if we truly believe the Word itself we will be forced to accept its distinct statements, that the personal presence of God is given to the humble and obedient disciple for the needed direction in every step of life. “I will instruct thee in the way that thou shalt go; I will guide thee with mine eye.” The Lord shall guide thee continually: “When He putteth forth His own sheep He goeth before them and they know His voice.” “In all thy ways acknowledge Him and He shall direct thy paths.”

We find the apostle Paul constantly recognizing the personal direction of the Holy Spirit even in matters where there was no distinct direction in the Word. The whole course of Paul’s missionary journeys was ordered by the personal direction of the Lord. Being sent forth, we are told, by the Holy Ghost, he and Barnabas sailed unto Cyprus. A little later the same Spirit restrained them from preaching in Bithynia and Asia, and led them from Troas to Philippi to begin their European ministry. Still later, we are told that he purposed in the Spirit to go to Jerusalem and Rome, and none of the perils of the way could afterward turn him aside from that which had come to him as the voice of God. No life was ever more practical, sensible, and scriptural than Paul’s, and yet none more constantly recognized the supernatural direction of the Holy Ghost. The methods of divine guidance are various.

1. The Spirit guides us by the Scriptures, by their general principles and teachings, and by bringing to us special passages from the Word, either through the law of mental suggestion, and impressing them upon our heart, or by various ways fitted to emphasize a passage as a divine message to our hearts.

2. He also directs us by His own direct voice when necessary; and yet we must not expect the special and remarkable intimations of the Holy Ghost at all times, or when we have sufficient light from other sources. There is danger of fanaticism here. We have no right to ask God to give us a special revelation of His will where either the light of our own common sense or the teaching of Scripture have already made the matter sufficiently plain. For example: It would be foolishness to expect the Lord to show us by a direct message whether we ought to get up in the morning, to take our proper food, to attend to our daily business, to keep the Sabbath, or to perform the ordinary acts of kindness, courtesy and necessity; to pay our debts, to love our neighbor. All these things the Spirit has already told us, and it would be an impertinence to expect Him to come with a new revelation every time.

So, also, we cannot expect the Holy Spirit to reveal to us directly whether God will forgive us our sins, or sanctify our souls, because these things He has already explicitly promised us, and we can expect no added witness of the Spirit until we have first believed and acted upon His Word; then the Spirit will follow this by a confirming voice and a sweet inward assurance of the fulfillment of His promise. Many persons expect the Spirit to come to them with the assurance of forgiveness and salvation before they have even believed the promises that He has already spoken.

So also, we may add in regard to prayer for physical healing. When we are living in accordance to His Word it does not require a special revelation of the will of God, but that we should believe the revelation already made in the Scriptures, in His promises of healing through faith in Christ. But, where the matter is one on which the Scriptures have not spoken distinctly, and the circumstances are so peculiar as to require direct and new light, He has distinctly promised that He will lead us in the right way wherein we shall not stumble. He has said, “If in anything we be otherwise minded, and our views and ideas be mistaken, He will reveal even this unto us.”

3. The Holy Spirit guides us most frequently by intuitions of our sanctified judgment, and the conclusion of our minds, to which He leads us with the quiet assurance of acting in perfect freedom and naturalness, and yet of being influenced by the presence and suggestion of His own Spirit. Under such circumstances the mind and judgment are perfectly simple and natural. The thoughts come as our own, with delightful tranquility, and a certainty, and a sort of intuition that it is the right thing to do, and yet the secret consciousness that it is not our wisdom, but has been somehow reflected upon the soul by another. It is not so much the Spirit speaking to us as the Spirit speaking with us as part of our very consciousness, so that it is not two minds, but one.

The truly consecrated spirit may expect to be thus held and influenced by the Divine wisdom; and it will often find itself restrained from things by an inward reluctance, or repulsion, which it cannot fully explain, and led to other things by a strong and distinct inclination and sense of rightness and fitness which afterwards prove, by the result, to have been the directing presence of God. Of course, as we shall see immediately, there must be real consecration and holy vigilance in such a walk, to guard against our own impressions and inclinations in cases where they are not the intimations of the Spirit’s will.

4. We are sometimes taught that we are guided by providences. A devout mind will, of course, always have regard to the external providences of God, and will be habitually watching to see His hand in everything that occurs; but it would be very dangerous to allow ourselves to be directed by outward events apart from the distinct leadings of God in our spirit and by His Word. Quite as frequently we shall find ourselves led to go in the face of circumstances as to follow the favoring gales of outward events. Most of the important events and accomplished purposes in the lives of God’s servants, as recorded in the Scriptures, were in direct opposition to all the circumstances that were occurring around them. Take, for example, the life of David. From the very first time that he received the call of God to recognize himself as Israel’s future king, everything in his life for nearly ten years seemed to conspire to forbid any such expectation.

Take again the life of Paul. We find him directly led by the Holy Spirit to cross the Hellespont and begin his ministry in Greece. But instead of being met by open doors and favoring circumstances, everything opposed, until at last he found himself scourged and bound, a helpless prisoner in a Roman dungeon. Had he been watching for the guidance of circumstances he would have concluded that he had made a mistake, and would have hastened to get away; but on the contrary, the more firmly believed that God had led him, and ere long the very circumstances were conquered and transformed by the victorious power of faith. So again, he was led to Jerusalem and Rome, but from that moment everything opposed him. All along the way the people of God even seemed to throw themselves across his path.

At Ephesus, they wanted him to remain to preach the gospel in the very place where a year before he had in vain tried to enter; but instead of recognizing this as a providence that ought to change his purpose he quietly deferred his work in Ephesus and pressed on to Jerusalem. Again and again on his way did the very prophets of the Lord warn him against visiting Jerusalem, and plead with him to abandon the dangerous purpose which would perhaps cost him his life; but he only replied “What mean ye to weep and to break mine heart? I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” Arriving at Jerusalem all that had been intimated comes to pass. Instead of being received by his countrymen, he is mobbed and well nigh killed, but he still presses on and the Lord meets him at night in his dungeon to assure him of His protection and direction.

Next, he is detained at Caesarea for two whole years languishing in a prison; but, instead of doubting his divine direction he presses steadily on, and uses the delay as an occasion of service for the Master. At length he has embarked for Rome; but even then the storm pursues him and the wild Euroclydon threatens to engulf him in the depths of the sea; but he falters not in his purpose, but rises majestically above the storm and carries even the lives of his fellow passengers, on the wings of his mighty faith, above disaster and destruction. Narrowly saved from shipwreck on the shores of Malta, a viper from the ashes springs upon his hand, and it seems as though earth and hell had determined to prevent his reaching Rome, but he only flings it off and suffers no harm, and so at length he marches up the Appian way more like a conqueror than a prisoner, thanking God and taking courage, as he realizes that not one word of all God’s promise and direction has failed. Thus must we ever interpret the providences of God; instead of yielding to opposition, or following that which seems to favor us, press firmly on in the path of conviction and obedience, and our way shall be established, and our very difficulties become the occasions of our greatest triumphs.

Let us notice also some of the principles and conditions of divine guidance.

The first is a surrendered spirit. Before we can know His will we must always first yield our own. “The meek will He guide in judgment, and the meek will He teach His way.”

Next, there must be a readiness to obey. He will not give us light unless we mean to follow it; to do so would only add to our condemnation. “If any man will do His will he shall know.” “Then shall we know if we follow to know the Lord.”

Secondly, we must trust His guidance; we must believe that He is with us and directing us. We must lean upon His arm with all our heart, and implicitly look up into His face and expect Him to be true to us. We must also have “our senses exercised by reason of use, to know the difference between good and evil.” Sometimes our mistakes will become most instructive to us by showing us the places where we have erred, and save us from repeating the mistake afterwards with more serious consequences. We must learn to distinguish between mere impressions and the deeper convictions of the entire judgment under the light of the Spirit, and between the voice of the Shepherd and that of the spirit of error. This He will teach us, and teach us more and more perfectly through experience. We shall have to learn also to walk with Him when we cannot understand the way. His path is often a way that we have not known, and the answer to our prayer may seem to lead us directly contrary to our expectation and to the ultimate issue.

Once in my life I was led to ask the Lord for a special building as a residence, and received full assurance that it would be given; almost immediately afterwards it was sold to a person who insisted on occupying it himself, and refused under any circumstances to part with it. After much prayer I was led to consent, most unwillingly, to accept, instead of the house I had most desired, another owned by this very man. So distasteful was it to me that on the night I went to sign the lease I walked repeatedly past the door before I could bring myself to enter. At length, in simple obedience to the Holy Spirit, I did, but, to my surprise, the man met me and said that very afternoon he had been led to change his mind. While attending the funeral of an old friend a strange dread came over him about occupying the house that he had purchased and he had just decided to let me have it on terms more favorable than I could have expected had not God interposed. Thus, as I went forward in the path of simple obedience, by a way that I could not understand the true way opened up, and it was only blessing and delight. The most remarkable feature of it was that the house thus given became afterwards the place where all the work of the Lord, in which we are now engaged, began. God thus signally chose the place for His work, and put His seal upon it as a pattern of the providences which we should afterwards expect. So, still, “through fears, through clouds, through storms, He gently clears our way.”

Let us trust His guiding hand, and follow the Lamb whithersoever He goeth.

IV. Light for Service.”It is not ye that speak but the Spirit of your Father that speaketh in you.” “I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist.” “If any man speak, let him speak as the oracles of God. If any man minister, let him do it as of the ability which God giveth, that God may be glorified through Jesus Christ.” “Say not I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak.” “And the Lord put forth His hand and touched my mouth; and the Lord said unto me, behold! I have put my words in thy mouth.” “The Lord God hath given me the tongue of one that hath been instructed that I might know how to speak the Word in season to him that is weary.” “He openeth my ear morning by morning to hear as one that is instructed.” This was the secret of even Christ’s ministry. “The Word that I speak is not mine, but the Father’s which sent me.” “As I hear I speak.”

Before we can speak God’s messages we must learn to listen. The opened ear comes before the opened mouth. It is very hard sometimes to die to our own thoughts and elaborate preparations for service, and to be free and open for God to use us as vessels meet for the Master’s use. Sometimes He has to humble us by showing us the barrenness of all our best intellectual work, and then lead us to receive the living messages of His Holy Spirit. Sometimes we may think the message very unworthy and almost unsuitable, but God loves to take “the things that are not to bring to nought the things that are, that no flesh may glory in His presence.”

A saintly spirit whom God has greatly used in personal messages, tells how once she was distinctly sent by the Lord on a certain train; but when she arrived at the station the train was crowded and the guard told her she could not go. Still she waited, having learned that a point-blank refusal is often the best evidence of God’s working; but just as the train was about to leave, suddenly the guard came to her and hurried her into a carriage which had just been put on. There she found herself sitting beside a young gentleman, and immediately the thought came, “This is the service the Lord has sent me to do.” After a little she introduced the subject of personal religion, but he haughtily replied, “My family object to my being talked to on such subjects.” “My dear sir,” she replied, “I had supposed that this was not a question for your family, but for yourself.” “Then,” he answered, still more stiffly, “I object to be talked to on such questions.” It seemed as though the way of service was blocked, and yet the unerring Spirit had led her there.

Then the thought came that she should give him a tract, and that God would bless the silent messenger even after they had parted. But as she searched through all her pockets she found she had forgotten all her tracts. Suddenly, amid her movements, her valise fell on the floor, and all its contents were poured in disorder at their feet. With the instincts of a gentleman he helped her to pick up the wreck, when suddenly her eye fell upon a single tract that had fallen out with the other articles; but as she picked it up she felt, why, this will never do, for it was a tract especially addressed to a young man that had just been saved from shipwreck. But the same unerring Guide whispered to her to put it in his hands and ask him to read it.

He took it, having grown a little freer, through their better acquaintance, and as he read the title his face became deadly pale. Before he had read the second page the tears were pouring down his cheeks. “Madam,” he cried, turning to her, “who told you about me?” “Why, no one,” she answered, “what do you mean?” “Why,” said he, “Some one must have told you; did you not know that only last week I was rescued from shipwreck?” It was the arrow of the Infinite One whose wisdom never fails, and the humble worker, waiting His bidding, had not been suffered to err. The message reached his heart, and ere they parted he was saved. This is the true secret of effectual service, and when He becomes to us the Wonderful Counselor, we shall always find Him also the Mighty God.

“Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” 1 Peter 1: 2.

It would throw a flood of light on the perplexing doctrine of election if we would remember, when thinking of this subject, that we are elected by God, not unto salvation unconditionally and absolutely, but unto holiness. We are predestined to be conformed to the image of His Son. It is idle and unscriptural, therefore, to talk about being elected to salvation irrespective of our faith or obedience. We are elected to obedience and sprinkling of the blood of Christ, and are summoned, therefore, to make our calling and election sure, by pressing on into the fullness of the grace of Christ. This work of sanctification is especially the work of the Holy Spirit. Let us look carefully at the principles that lie at the foundation of it, and its connection with the person and work of the Holy Ghost.

1. The holiness to which we are called, and into which we are introduced by the Holy Spirit, is not the restoration of Adamic perfection, or the recovery of the nature we lost by the fall. It is a higher holiness, even the very nature of God Himself, and the indwelling of Jesus Christ, the second Adam, to whose perfect likeness we shall be restored through the work of redemption. We are predestined to be conformed to the image of His Son. This will determine all our subsequent conclusions in the consideration of this subject. Sanctification is not the perfection of human character, but the impartation of the divine nature, and the union of the human soul with the person of Christ, the new Head of redeemed humanity.

2. Our sanctification has been purchased for us through the redemption of Christ. By one offering He has perfected forever all them that are sanctified. When He came He said, “Lo! I come to do thy will, O God; yea, thy law is in my heart, by which will we are sanctified through the offering of the body of Jesus Christ once for all.”

Our sanctification, therefore, as well as our justification, was included in the finished work of Christ, and it is a free gift of His grace to every ransomed soul that accepts it, in accordance with His word and will. It is one of our redemption rights in Christ, and we may claim it by faith as freely as our forgiveness. “For He gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”

3. It is the office of the Holy Spirit to lead us into the full redemption of Jesus Christ, and therefore, into holiness. In pursuance of this heavenly calling, the Holy Spirit leads us first to see our need of sanctification. This He does by a two-fold revelation. First, He shows us the divine will for our sanctification, and the necessity for our becoming holy if we could please God. By nature and tradition many persons are prone to take a very different view of this subject, and to regard the experience of holiness as a sort of exceptional life for a few distinguished Christians, but not expected of all the disciples of Christ. But the awakened and startled mind discovers, in the light of Scripture and of the Holy Spirit, the falseness of this delusion, and the inflexible terms in which God’s Word requires that all His people should be holy in heart and life. In the searching light of truth it trembles as it reads, “Without holiness no man shall see the Lord.” “Into heaven there entereth nothing that defileth, nor worketh abomination, nor maketh a lie.” “Blessed are they that wash their robes that they may have right to the Tree of Life and may enter in through the gates into the city.” “He that walketh uprightly and worketh righteousness shall see the King in His beauty and behold the land that is very far off.” “Who shall ascend unto the hill of the Lord or stand in His holy place? He that hath clean hands and a pure heart.” “Be ye holy even as I am holy; be ye therefore perfect even as your Father in heaven is perfect.” “These things have I written unto you that ye sin not. He that abideth in Him sinneth not; he that sinneth hath not seen Him neither known Him.”

At this point the soul is compelled to face a very solemn crisis; either it must accept the Word of God literally and implicitly, or it must turn it aside by human tradition, and explain away its most plain and emphatic teachings, and render it of no effect in any of its promises or commands, and so enter upon a course which must end in practical infidelity. The latter alternative is taken by many; they content themselves with saying such a standard is impossible, nobody has ever reached it, and God does not actually mean it or require it. The result is that henceforth the Word of God becomes uncertain to them in all its messages, a practical faith ceases to be possible. But the other alternative drives the soul, if honestly faced, to self-despair; it can find no such holiness in itself, and no power to produce it.

The first effect, it is true, generally is to stir up the awakened heart to attempt a better life and try to work out a holiness such as God requires. Resolutions, outward amendments, perhaps many inward exercises, self-examinations, purposes of righteousness, and holiness, are the result. But in a little while there is a certain issue of failure and disappointment; perhaps the man becomes a Pharisee and deludes himself into the idea that he is complying with the divine standard. But, if the Holy Ghost is doing His office work thoroughly, he will soon become disgusted with his own righteousness, and find his utter inability even to reach his own standard. Some crucial test will come which he cannot meet, some command which strikes at the roots of his natural inclinations and requires the sacrifice of his dearest idols, and the poor heart will break down, and the will will shrink or rebel.

This was the experience of the apostle Paul; for the time he thought that he had attained unto the righteousness of the law, but when the commandment came, sin revived, and he died. The Lord said “Thou shalt not covet,” and instantly his throbbing heart awoke with all the intensity of its natural life, to a thousand evil desires, all the stronger because they were forbidden, until in despair he cried out “I know that the law is spiritual, but I am carnal.” “O wretched man that I am! who shall deliver me from the body of this death?” Ah! this is the very preparation for sanctification. He is just on the verge of deliverance. He has found at length his helplessness. He has got down to the bottom of the ladder of self-renunciation. It is to such a soul that the Master is saying, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” “Blessed are they that hunger and thirst after righteousness, for they shall be filled.”

So of old, God came to Job in the revelation of his own worthlessness until he cried, “I abhor myself.” So He came to Isaiah, just before his cleansing, until the prophet smote upon his breast and cried, “Woe is me! for I am a man of unclean lips.” Happy the heart that can see itself at its worst, without, on the one hand attempting to excuse its failure, or on the other, giving up in despair. For such a soul the Holy Spirit waits to bring the next stage of His blessed work of sanctification namely:

4. The revelation of Jesus Christ Himself as our sanctification. It is the purpose of God that the person of Jesus shall be to us the embodiment of all that there is in God and salvation. Therefore, sanctification is not a mere human experience or state, but is the reception of the person of Christ as the very substance of our spiritual life. For He “is made unto us of God, wisdom, righteousness, sanctification, redemption.” It is not a wealthy friend advancing us the money to pay our debts, but it is the friend coming into our business and assuming it Himself, with all its burdens and liabilities, while we simply become subordinate and receive all our needs henceforth from Him. This was the glad cry which Paul sent back the moment he had reached the depths of self-despair: “I thank God through Jesus Christ our Lord.” It is the Holy Spirit’s function to reveal Him. “He shall take of the things of Christ and show them to us.”

And so in the light of His revealing we behold Christ, the perfect One, who walked in sinless perfection through the world in His incarnation, waiting to come and enter our hearts, and dwell in us, and walk in us, as the very substance of our new life, while we simply abide in Him, and walk in His very steppings. It is not merely imitating an example, but it is living in the very life of another. It is to have the very person of Christ possessing our being; the thoughts of Christ, the desires of Christ, the will of Christ, the faith of Christ, the purity of Christ, the love of Christ, the unselfishness of Christ, the single aim of Christ, the obedience of Christ, the humility of Christ, the submission of Christ, the meekness of Christ, the patience of Christ, the gentleness of Christ, the zeal of Christ, the works of Christ, manifest in our mortal flesh, so that we shall say, “I live, yet not I, but Christ liveth in me.” When the Holy Spirit thus reveals Him to the heart we can surely say, as a saint once said after such a vision, “I have had such a sight of Christ that I never can be discouraged again.”

5. But the Spirit not only reveals Christ, but He actually brings him to occupy and abide in the heart. It is not enough to see, we must receive Him and become personally united to Him through the Holy Ghost. In order to do this there must be, on our part, a complete surrender and self-renunciation, followed by a definite act of appropriating faith. By it we receive the Lord Jesus Christ, and become filled with the Holy Ghost. In both of these we are led and enabled by the Holy Spirit. Through His gracious influence we present our bodies a living sacrifice, yield ourselves unto God in unreserved consecration, hand over to Him the old life of self and sin to be slain and buried forever, and offer ourselves to His absolute ownership, possession, and disposition, unconditionally and irrevocably. The more definite and thorough this act of surrender, then the more complete and permanent will be the result. It is true that, at the best, it will be an imperfect consecration, and will need His merits to make it acceptable, but He will accept a sincere and single desire, and will add His own perfect consecration to our imperfect act, thus making it acceptable to the Father through His grace.

It is most blessed to know that in the very first act of a consecrated life we are not alone, but He Himself becomes our consecration, as He will afterwards become our obedience, and our strength step by step to the end. Having thus surrendered ourselves to Him for His sanctifying grace, we must next accept Him in His fullness that He does become to us henceforth all that we take Him for, and that we are now owned, accepted, possessed, cleansed and sanctified by His indwelling, and that He is saying to us, and, recording our glad amen, without reserve, to every word of it. “Now are ye clean through the word that I have spoken unto you.” “The blood of Jesus Christ cleanseth us from all sin.”

6. The Holy Spirit next seals this act of union by His own manifested presence, and He makes us know that we have the abiding of Jesus by the witness of His presence, and the baptism of His love and power. Before, however, we can expect to receive this, we must simply believe the promise of Christ, resting in the certainty of our acceptance and consecration, and begin to act by implicit faith in Him as already in our hearts. When we do so, the Holy Ghost will not withhold the conscious witness of our blessing a moment longer than is really necessary for the testing and establishing of our faith.

He will become to us a most blessed and personal reality, and it shall be true of us, as the Master Himself promised, after the Comforter has come, “at that day ye shall know that I am in the Father, and ye in me, and I in you.” The soul will be filled with the delightful consciousness of the presence of God, sometimes as the Spirit of ineffable rest and holy serenity, sometimes as the Spirit of unutterable holiness, filling the heart as with the searching and consuming fire of divine purity. Sometimes the consciousness will be that of an intense hatred of sin, and a spirit of self-renunciation and holy vigilance. Sometimes it will be a spirit of love, an intense consciousness of the divine approval, and of God’s delight in us and love to us, until the heart is melted with the sense of His tenderness. Sometimes it is a Spirit of unspeakable joy and rapture, continuing for days together, until the very tides of God’s bosom seem to swell within the heart with unutterable glory. Sometimes it is a very quiet, simple consciousness, prompting one rather to walk by faith moment by moment, and abide in Christ in great simplicity for every instant’s need; and there is no transcendent emotion, but simply a satisfying consciousness of Christ sufficient for our practical life. But in every case it is really satisfaction, and we know that the Lord has come to abide with us forever, and be our all-sufficiency, and our everlasting portion.

7. The Holy Spirit now begins to lead us in the steppings of a holy life. We find it is to be maintained by the moment. We have no crystalized and stereotyped condition of self-centered life, but we have Christ for the present moment, and must abide in Him by the moment. We must walk in the Spirit, and we shall not fulfill the lusts of the flesh. We must be filled with the Spirit, and we shall have no room for sin. It is now that we find the importance of walking in the Spirit, and maintaining steadfastly the habit of obedience and fellowship with Him as the essential condition of the life of holiness. One of the first and most important lessons is to hearken to His voice. The minding of the Spirit is life and peace, but the minding of the flesh is death. The Spirit is given, we are distinctly told, to them that obey Him; and the disobedient and inattentive heart will find His fellowship constantly liable to be interrupted and suspended. The life of holiness is not a mere abstract state, but a mosaic, made up of a thousand minute details of life and action.

A Christian lady, while thinking of the subject of sanctification, found herself suddenly absorbed in a sort of waking vision, in which she seemed to see a builder erecting an edifice of stone. First, she saw a deep excavation, and at the bottom of it a solid rock on which the house was to be planted. Across this rock was written the name of Christ, with the words, “Other foundation can no man lay than that which is laid, which is Jesus Christ.” Then a derrick swung before her eyes and a stone was deposited in the rear of the building. It was a very plain looking block of granite, with no decorations whatever on its face, and as it was deposited, in an obscure portion of the wall was the word “Humility.” Next, the derrick swung around to the front of the wall and planted another foundation stone on the principal corner, and the name of this was “Faith.” The walls now rose rapidly; block after block of enduring granite was planted and cemented, and at length was fashioned into a magnificent arch surrounded by a beautiful cornerstone, the most lovely stone in all the building, and across it was written the name, “Love” Between these principal stones the interstices were filled up with innumerable small pieces of every size and shape, and these were variously named by the qualities of the Christian character, such as meekness, gentleness, temperance, forbearance, patience, considerateness, serenity, courtesy, cheerfulness, etc., and then the whole facade was spanned by one glowing word in golden letters, “Sanctification.” The prejudices of a lifetime were at once removed, and she saw the loveliness of a holy life and character, and the true meaning of the word that she had so long misconceived and disliked.

This, then, is the Holy Spirit’s work in the life, and holiness; it is much more than a mere blank sheet of spotless white; it is the living portrait wrought out upon that sheet in all the lineaments of holy loveliness, and all the positive qualities of a practical and beautiful Christian life. “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, meekness, temperance, and faith,” and “whatsoever things are just, whatsoever things are true, whatsoever things are pure, whatsoever things are honest, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.”

These things the Holy Spirit comes to transcribe in our hearts and to reflect in our lives, and yet these qualities are not our own, in any sense in which we could claim them as the result of our own goodness, or rest in them as permanent, personal attributes. They are rather to be regarded as the grace of Christ, supplied to us from His own indwelling Spirit moment by moment. “And of His fullness have all we received, and grace for grace.” This is the grace to produce in us all the varied graces of the Christian life. As Peter expresses it, “We are called to show forth the excellencies of Christ,” rather than our own, “who hath called us out of darkness into His marvelous light.” These are the bridal robes which are granted to the Lamb’s wife, “that she should be arrayed in raiment clean and white.” These are like Rebecca’s ornaments and veil, which are not woven by her hands, but brought her by Eleazar from Isaac himself, and which, she had simply to put on and wear as his gifts.

So, the Holy Ghost, typified by Abraham’s servant, brings to us the wedding robe, and supplies to us day by day the special garment that fits us for each new situation and emergency, and we simply put on the Lord Jesus and walk in Him as our all-sufficiency for every place of duty and trial. The Spirit is ever present to reveal Him to us in every new aspect of grace and fullness; and every new need or failure is but an invitation to take Him in greater fullness, and prove in a higher sense that He is indeed able to save unto the uttermost, and to keep unto the end. Not only does the Holy Spirit thus lead us into the positive graces of the Christian life, but He also keeps us perpetually cleansed from all the stains of spiritual defilement, and even from the effects of temptation and evil suggestion. If sin should touch the heart but for a moment, He is there to reveal instantly the evil and in the same flash of light to present and apply a remedy. “And, if we walk in the light as He is in the light, the blood of Jesus Christ keeps cleansing us from all sin.”

Thus the soul, like the pebble in the stream, lets in the perpetual cleansing of His life. Indeed, we may walk so close to Him that before the sin is even admitted, before the temptation has reached the citadel of the will and becomes our own act, it is repelled at the entrance, and does not become our sin. He has promised to keep us as the apple of His eye, and, even as the eyelash is so constructed in the delicate organism of the human body that the very approach of the smallest particle of dust causes it instantly to close and repel the intruding substance, so the gentle Holy Ghost instinctively guards the heart and conscience from willful sin. There is something, however, even in the presence of temptation, and the surrounding atmosphere of a sin-defiled world, that spreads a certain contagion around us, like the air in the infected hospital. And it is necessary, therefore, that even this should be constantly cleansed, even as the falling showers wash away the dust from the pavements and the trees, and purify the summer air. This the Holy Spirit is constantly doing, and diffusing through the sanctified heart the freshness and sweetness of the heavenly atmosphere.

We find, therefore, in the Old Testament types, a beautiful provision for the cleansing of the people, even from the touch of the dead, through the water of separation. (Numbers 19.) This beautiful ordinance was a type of the Holy Spirit applying to us the atonement of Christ, and cleansing us habitually from the very breath, and even the indirect contagion of surrounding evil. Even if our old, dead carnal nature touches us, or the atmosphere of sin is around us, we have constantly this water of separation, and the moment we are sprinkled with it every effect is removed and the spirit is quickened into freshness and sweetness, even as the waters that revive the famished earth, and cause the desert to blossom as the rose.

We must ever bear in mind, in tracing the Holy Spirit’s work in the believer’s heart, the distinction between purity of heart and maturity of character. From the moment that the soul is yielded to Christ in full surrender, and He is received as its divine and indwelling life, we have His purity, and the old, sinful self is reckoned dead, and in no sense recognized as our true self. There is a complete and eternal divorce, and the old heart is henceforth treated as if it were not, and Christ recognized as the true I, and, of course, a life that is essentially pure and divine. But, although wholly separated from the old, sinful life, is the new spirit yet in its infancy, and before it lie boundless stages of progress and development. The acorn is as complete in its parts as the oak of a thousand years, but not as fully developed. And so the soul which has just received Christ as its abiding life and sanctification, is as wholly sanctified, and as completely one with Him as Enoch or John is today, but not as mature. This is the meaning of Christian growth; we do not grow into holiness, we receive holiness in Christ as a complete, divine life; complete in all its parts from the beginning, and divine, as Christ is. But it is like the infant Christ on Mary’s bosom, and it has to grow up into all the fullness of the stature of perfect manhood in Christ.

This is the work of the Holy Ghost, as the mother and the nurse, the teacher, educator, cherisher of our spiritual life, and it is in this connection that we must learn to walk in the Spirit, and rise with Him into “all the good pleasure of His goodness, and the work of faith with power,” until we shall have reached the fullness of His own prayer for us. “Now the God of peace that brought again from the dead the Lord Jesus Christ, great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is pleasing in His sight, through Jesus Christ; to whom be glory forever and ever. Amen.”

Romans 8.

What is life? The unsolved question of science and philosophy. What is it that makes the difference between that soaring bird with buoyant wing and burnished breast, as it mounts the air, and that little limp, broken thing that the hunter gathers up in his hand a moment later, as it has fallen before the cruel fire? What is the cause of this strange, terrible change? The galvanic battery can mimic some of the movements of life in muscle and limb, but when the current ceases the movement stops, and in a few hours the flesh has yielded to the power of corruption, and is dissolving into earth again.

What life does, we know, but what it is, science marks with a note of interrogation.

One of the most remarkable popular books of science, from a Christian standpoint, is Professor Drummond’s “Natural Law in the Spiritual World,” but perhaps the only thoroughly weak and unsatisfactory chapter in it is that in which he tries to define life and death.

Science is approaching slowly the true center which the Bible gave us so long ago. It is steadily reducing all vital force to one essential principle, perhaps electricity. The Bible has settled the question long ago in regard to Him who is the source of life: “This is the true God and eternal life.” God is the fount of life, and Christ is the life of God for men, and His life is the true source of life for the souls and bodies of His children. This life He imparts to us through the Holy Spirit, who becomes to the soul that is united to Him, the medium and the channel of vital union and communion with Christ, our Living Head. It is thus that the Holy Spirit is the Spirit of life in Christ Jesus, because He imparts to us the life of Jesus. It is especially of His part, in connection with our physical life, that we are to speak at this time.

That He should be able to quicken our mortal bodies should not seem strange even upon the most general view of the subject. As we have already intimated, even physical science has been learning, in some measure, to recognize life, not so much as a matter of external organism and coarse material elements, as of vital force.

Half a century has changed radically the methods of treatment known to medical science, and led physicians to rely much more upon natural forces and resources, and more subtle and vital elements, to counteract the power of disease than formerly.

The influence of air and occupation, of surrounding circumstances and mental conditions, all these have far greater weight today than formerly, because health is recognized as the result of inward forces more than of outward agencies. These are distinct approximations toward the higher truth, that the source of our strength must be looked for in the direct power and contact of that spiritual personality in whom “we live, and move, and have our being.”

This is the plain teaching of the Holy Scriptures from beginning to end, and we shall probably be surprised to find how much is taught in these sacred pages respecting the relation of the Holy Spirit to our physical life.

I. The Part of the Holy Spirit in Creation.

We know that the Divine Spirit is recognized in the Scriptures as the direct agent in the original creation, and the Spirit of life and order in the whole domain in nature and providence.

How strikingly all this is described in the majestic Psalm of nature, the one hundred and fourth: “Thou hidest Thy face, they are troubled; Thou takest away their breath, they die, and return to their dust. Thou sendest forth Thy Spirit, they are created; and Thou renewest the face of the earth.”

This is, however, the power that formed the heavens with their orbs of light, that covers the woods and fields with their robes of many-tinted glory, that animates the teeming world of insect and animal life, that breathed into man the breath of life at the beginning, and still sustains his physical existence, and that has created all his mortal powers and endowments. Why should it be thought strange that He who made us should sustain us, restore us, and “quicken our mortal bodies by His Spirit that dwelleth in us?”

II. The Work of the Holy Spirit in the Body in the Old Testament.

We have a very remarkable pattern of physical life in one of the Old Testament biographies. It is the story of Samson, and it was directly intended as a lesson of the true nature and source of physical strength.

Samson’s stupendous power was not due to physical organization at all, but only and directly to the power and presence of the Holy Spirit, for in the very beginning of his strength it is repeatedly added, that “the Spirit of the Lord began to move him, the Spirit of the Lord came upon him,” etc. Judges 12: 25; 14: 6; 14: 19; and 16: 28.

When he was deserted by the Holy Spirit he was helpless in the hands of his enemies, but when he was filled with the superhuman power of God’s Spirit he could carry away the gates of the city, or hurl the walls of Dagon’s temple upon the assembled thousands of his enemies.

The lesson of his life is unmistakably foreshadowed in the great New Testament truth that our bodily life as well as our spiritual has its root and nourishment in God, and that, as we walk in separation from evil, and fellowship with Him, “He that raised up Jesus from the dead will also quicken our mortal bodies by the Spirit that dwelleth in us.”

III. The Part of the Holy Spirit in the Personal Ministry of Christ.

It was He that wrought the supernatural works of the Lord Jesus on earth. Not one miracle did he perform until He received the baptism of the Holy Ghost. Then he said, “The Spirit of the Lord is upon me, for He hath sent me to heal the brokenhearted, to set at liberty them that are bruised;” and when his enemies attributed his miracles to the power of Satan, He distinctly declared that they were performed by the power of the Holy Ghost, and added, “If I by the Holy Ghost cast out devils, no doubt the kingdom of God has come unto you.” And then he proceeded to charge them with the fatal sin against the Holy Ghost in thus attributing His works to Satan. See Matt. 12: 28.

If then, Christ cast out demons and wrought miracles by the power of the Holy Ghost, and it is the same Spirit who still abides in the church, and dwells in the hearts and bodies of believers, why should it be thought strange that the Almighty Spirit, who thus wrought in the Son of God, should work in our bodies the same works, and thus quicken them, as our text declares?

IV. The Part of the Holy Ghost in the Apostolic Ministry, and in the Permanent Enduement of the Church.

It was not until the Holy Spirit descended that the apostles were permitted to exercise their ministry in power, and all the mighty works that followed are distinctly attributed by Peter and the other apostles to His personal working. He quotes from the prophet Joel the distinct promise, “I will pour out in those days of my Spirit,” and it is followed by the announcement that shall ensue, “And I will show wonders in the heavens above, and miracles in the earth beneath.”

It was after the Holy Ghost descended again, a little later, until the place was shaken, that we read, “By the hands of the apostles were many signs and wonders wrought among the people.” And it was to be through His continuance and supernatural presence that the divine gifts were to be manifested in the church to the end of the dispensation. 1 Cor. 12: 4. “There are diversities of gifts, but the same Spirit. To one there is given the word of wisdom; to another the word of knowledge by the same Spirit, to another faith by the same Spirit, to another the gifts of healing by the same Spirit, to another the working of miracles by the same Spirit, but all these worketh that one and the self-same Spirit, dividing to everyone severally as he will.”

Thus we see that all the supernatural effects of Christianity are accomplished through the Holy Spirit. It is His very province to perpetuate in the Church the very works that Christ performed through Him on earth, the Church being simply the body of the ascended Savior, and the channel through which He is to work in the same divine manner; even as the Master said when promising His coming: “The works that I do shall he do also; and greater works than these he shall do, because I go to my Father.”

Why then, should it seem strange that this blessed Spirit should do the very work He came to do, and still quicken our mortal bodies as He dwells within us?

V. The Special Ministry of the Holy Ghost for our Bodies.

In the sixth chapter of 1 Corinthians, the dignity and sacredness of the human body are very clearly presented as an argument against impurity in our social relations. “Know ye not,” He asks, “that your bodies are the members of Christ?” verse 15; and then, verse 19, “What! know ye not that your body is the temple of the Holy Ghost?” Previously, in this epistle, He had spoken of the Spirit’s ministry within us in a more spiritual sense — chapter 3: 16, 17 — but here He refers explicitly to His union with our physical life, and with the body of Jesus Christ as God’s substitute for unholy physical connection. The body is for the Lord and the Lord for the body; and it is the ministry of the Holy Ghost thus to unite our body to our Lord’s, and to inhabit it and hold it in sacredness and purity for Him.

Let us distinctly understand that it is of our physical life that these Scriptures speak, not our spiritual. That is also united to Christ. But surely with so much teaching regarding that portion of our being, we can afford to claim these specific references for that which was intended by them — our consecrated physical life.

The only way in which the simple and conclusive effect of our text can be turned aside is by attempting to apply it to the future resurrection, as sometimes has been done. It is therefore well that we should carefully look at its connection, and establish its true application on sound exegetical grounds.

1. The general connection of the whole chapter makes this very plain. No less an authority than John Calvin has proved that this passage cannot refer to the future resurrection, because the apostle is speaking, in this place, of the present work of the Holy Ghost in the believer, and it is not until much later that he advances to the future hopes that await us at the Lord’s coming, which he does enlarge upon after the eighteenth verse. The subject of the chapter is the blessed indwelling of the Holy Spirit in those who have yielded themselves wholly to Christ.

The first effect of His indwelling is given in the second verse; it is deliverance from indwelling sin through the indwelling of the Holy Ghost.

The second is the new habit of obedience to the Spirit, expressed so beautifully in the eighth chapter of Romans, fifth and sixth verses, by the expression, “The minding of the Spirit is life and peace.” “They that after the Spirit do mind the things of the Spirit.”

The third effect of the Spirit’s indwelling is His quickening life for our bodies, and this is here described in the text.

In the previous verse the body is recognized as well as the soul, as yielded up to death, and so reckoned as good as dead, that we do not henceforth depend upon its natural strength as sufficient; but in contrast with this the Holy Spirit becomes its new life and quickens our mortal body by the same power which raised Christ from the dead.

This follows later in the chapter, verses 14, 15.

The blessed leading of the Holy Ghost through the experience of Christian life, culminating at last in the realization of our future hope when we shall enter into the full redemption of the body at Christ’s second coming, verse 23; but even of this full redemption of the body, we are told in the same verse, that we have even now the first fruits of the Spirit. That is, of course, the quickening influence which the Spirit exercises, even in the present life, in our mortal bodies, and which is the foretaste of the full resurrection.

Thus, the very order of the chapter prepares us to apply the text to a present experience. John Calvin, as we have already stated, does so, but instead of recognizing that present Spirit as divine healing, of which probably the good reformer never thought, He regards it as the consecrating of our bodies to the service and glory of God, a sense, of course, which the word quicken does not bear.

2. This leads us to inquire into the meaning of the word ”quicken.”

It would require a very strong inversion, and, we almost think, perversion of the word, to apply this term to the consecration of the body, for it literally means the reviving, stimulating, animating, invigorating of its strength.

The nearest parallel passage where it is employed is in this same epistle, a few chapters previously, where it is applied, chapter 4: 17, to the act which God performed in quickening the body of Abraham when he was past age, and also the vital organs of Sarah, his wife, so that Isaac was born contrary to nature.

In this case, neither Abraham nor Sarah were dead, but their vital system was exhausted, and it was simply quickened, revived and renewed.

Thus the word would not suggest the literal resurrection of the dead, but rather the reviving and restoring of strength when it is exhausted; precisely what is done when our failing health is renewed, and our infirmities are healed by the indwelling power of the Holy Spirit through the name of Jesus.

3. It will make this conclusion still more obvious if we remember that it is our mortal bodies that are here described, not our souls at all, but our physical organization.

This, therefore, is a direct operation of the Holy Spirit upon our vital functions, organs and health, and any other application is contrary to the simple and natural meaning of the passage.

4. That this is not the resurrection body is certain from the fact that it is called the mortal body. Now the mortal body means a dying body, and certainly that is not a dead body, and still more certainly, it is not a resurrected body, for the bodies of the saints, when raised from the dead at Christ’s coming, shall not be mortal bodies, but immortal, nor “can they die any more,” our Lord Himself has said.

5. The whole induction of proof is crowned by the clause “that dwelleth in us.”

Now that must mean the present dwelling of the Holy Spirit in our present mortal bodies. It cannot mean our buried dust, for then the Spirit will not be dwelling in us. It is a process which is now going on through the present indwelling and inworking of the Holy Ghost.

We might add to these thoughts the impressive one suggested by the terms, “the Spirit of Him that raised up Jesus from the dead.” This is the Spirit of a physical resurrection. The resurrection of Christ from the dead was a spiritual resurrection. His soul was not dead, it was His body that was raised from the tomb, and if it be the pattern of the Spirit’s working in us in this connection, it must have reference to our body too.

We have not sufficiently realized the physical meaning of Christ’s resurrection, or given due weight to the stupendous fact that He who came forth from that grave has become the physical head of our life, and that “we are members of His body, His flesh, and of His bones,” and have a right to draw from His glorious frame the fullness of His life and strength, so far as these vessels of clay can hold it and use it for His service and glory.

Thus we see that the Holy Spirit has a direct ministry for our bodies, even as Christ’s body has a direct relation to our physical being. Have we thus received Him? Do we thus know Him? And, ceasing to depend upon our natural strength, have we learned the blessed secret, “He giveth power to the faint; and to them that have no might He increaseth strength.” “They that wait upon the Lord shall change their strength; they shall mount up with wings as eagles; they shall run and not be weary, they shall walk and not faint.”

VI. The Relation of the Holy Spirit to the Future Resurrection.

This is the climax of the simple argument respecting the blessed working of the Holy Spirit in our bodies.

While he quickens our mortal bodies now, there is awaiting us a glorious and immortal tabernacle which shall be fashioned like unto the body of His glory.

Speaking of it, the apostle says, “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” And then he adds, “Now He that hath wrought us for the self-same thing is God,” that is for the physical resurrection. And then follows this most important sentence which should be perfectly weighed, “who also hath given unto us the earnest of the Spirit.”

Anyone who knows the meaning of the word “earnest” need not have it demonstrated that it implies the first sample in actual kind of the flower and fruit which is afterwards to follow.

An earnest of the harvest is the first sheaf, the very same in kind as that which is to come. An earnest of the field produced, is a handful of the very soil which we have bought. And so, an earnest of the resurrection is a part of that resurrection life experienced now in our physical frame.

To say that the Holy Spirit in our hearts is the earnest, would be to contradict the very meaning of the terms, to make a thing of a different class, an earnest of something utterly diverse. The Spirit in our hearts now is an earnest of our spiritual exaltation yonder, the Spirit in our mortal bodies now is an earnest of the resurrection of the body then in physical immortality.

This is exactly what the apostle said in parallel passage, Rom. 8: 23, “We ourselves, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.”

We have the firstfruits of the resurrection, and we are waiting for the full harvest, and the firstfruits are, verse 11, “If the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

We have all we can hold in the vessel of clay now; we shall then have all we can contain in the larger vessel of glory, when, thrilled with the rapturous touch of His life, we shall soar away from the fetters of the tomb and the restraints of our present frailties and limitations, into all the might and majesty of His own glorious life and power. Then, like Him, our flesh shall be “like fine brass, as if it burned in a furnace, our eyes like flames of fire,” our bodies able to penetrate through material barriers, to rise beyond the clouds, to spurn the restraining forces of matter and nature, to possess immeasurable space, and share his own divine and mighty works; for we shall be like Him when we see Him as He is.

But this we may have even now in foretaste, as the Spirit quickens our mortal bodies, until we take hold of the glory of the resurrection.

In Conclusion.

How shall we walk in this Spirit of life?

1. We must have Him as the occupant of our heart; we must know Him by a deep and real spiritual experience. Everything in its own order; and the new order is, first, the spiritual and then the material.

Like Him who came from the innermost shrine of the tabernacle, moving outward to meet His people, so the Holy Ghost still comes from the holy place to the heart until He fills all the extremities of our physical being, so that divine healing has been called the overflow of the Holy Ghost from a heart that can hold no more, and pours its redundant fullness into every open channel of our physical life.

2. We must distinctly recognize the promise of His residence in our bodies, and claim Him in this specific way. Every new experience must first be apprehended and then appropriated; and so we must see them to be a redemption right, and then put forth our hand and take of the Tree of Life and eat and live forever.

3. We must receive the Holy Ghost as an abiding guest into our flesh as well as our heart.

The word dwell, translated, in this verse, is a very strong one. It is the Greek word ‘oikeo,’ and in the last clause the still stronger expression, ‘enoikeo.’ It means to dwell habitually; to dwell as we dwell at home, to be the welcome, constant guest, and find His residence not only with us, but, as the last term expresses, in the innermost depths of our being.

4. We must abide in Him by hearkening to His voice, obeying His will, using our strength for His service and glory, and constantly recognizing Him, and not mere natural strength, as the source of our life.

This habit can be cultivated; God may have to train us in it by cutting off the outward supplies and sources of physical power; He may let the natural life wither until it seems we must sink and die, and, as stated in the previous verse, if Christ be in us the body is dead because of sin, but then we must remember that the Spirit is life because of righteousness. And though, like Paul in 2 Cor. 4: 11, we seem to be almost delivered unto death for Jesus’ sake, yet we must receive the life of Christ in our mortal flesh, and we shall find that it is still as true as it was in Paran’s desert and Judah’s wilderness, that “man must not live by bread alone, but by every word that proceedeth out of the mouth of God.”