Part 61

There was only one of the operations ascribed to the Holy Spirit by the Lecturer in Christ Church, to which I could not give my assent. We were told that the Holy Spirit interpreted the Scriptures to all true believers. I believe that some portion of the Spirit of God is in every man who loves the Lord Jesus Christ in sincerity. I believe that every one who does His will, knows of the doctrine whether it is of God. Morally and spiritually, I do believe that the Spirit of God is still a witness to the truth of Christ. The Spirit of the Father was in Christ, and to those who love him and keep his commandments the Father still cometh, and maketh His abode with them. And so far we know that we are of the truth, because we love and are partakers of the Spirit that dwelt in Jesus. But if any man presumes to extend this sympathy with the Spirit of the Christ from moral to _controverted_ truth, and to pretend that he is not only spiritually but intellectually instructed, so that he has not only a living faith, but a true creed, we abandon him to his conviction, satisfied that however sincere, it is unscriptural and a delusion. How can men persuade themselves that it is humble, that it is Christian, that it is in the spirit of a modest self-knowledge, to pretend to this intellectual infallibility, that God not only inspires the holiness of their wills, but protects their judgment from all error? When we ask those who tell us that only _their_ creeds can save, what infallible interpreter preserves _them_ from all doctrinal error, they do not scruple to proclaim that the Spirit of God is their instructer in the controverted tenets of theology.[538] Now we only ask how this can be made clear either to other men, or to themselves? Have they alone sincere convictions on these subjects? Have they alone sought the truth with the toils and prayers of earnest and humble minds? Have they alone emptied themselves of all prejudice, and desired only the pure light from God? Have they alone put worldly considerations from their hearts, and left all things that they might follow Christ? What evidence is there in their position, or in their sacrifices, that only the Spirit of God can be their guide, for that they are manifestly self-devoted to the cause of truth? Are _they_ the meek adherents to persecuted principle, so that against the outward storm nothing short of the inward witness of the Spirit can be their omnipotent supports? Do they alone give evidence by the scorn and insult which they cheerfully bear for Christ’s sake and the gospel’s, that they must be taught of God, for that no men could endure this social persecution unless God was with them? Ah, my friends, does it become the followers of popular opinions to turn to the persecuted, and say, _we_ who float upon the world’s favour, we who have no sacrifices to bear for conscience’ sake, we to whom godliness is a present income (πορον) of all that men most love—we give evidence of being supported through all this peace and popularity by the Holy Spirit—but _you_, whom we persecute and scorn, you whom we lecture and libel, you who have to bear upon your inmost hearts the coarse friction of intolerance and of rude fanaticism, you, though you have to endure all this, give no evidence that your convictions of Christ and your faith in God are dear unto you,—you are voluntary sufferers, and the distresses of your position, which we shall aggravate in every way we can, are no proof that you stand the rude peltings of the pitiless storm, only because you dare not abandon conviction, or turn away from what you believe to be the light of God within you? I ask can any thing surpass the unmitigated Popery of all this, except its unmitigated cruelty and injustice? How is it that the Minister of a state religion, the preacher of popular creeds, whose lightest words raise echoes of assent—who gets the support and sympathy of crouds on far easier terms than others get bare toleration and existence, can so remove from him all self-knowledge and mercy, as to have the heart to tell the man whom he persecutes, _we_ who have every thing to gain from our religion and nothing to lose, give evidence of being supported through all this ease and triumph by the Spirit of God, but you, who in this world have every thing to lose by your religion, and nothing to gain, give no evidence of having the Spirit of Truth, and are lovers of your own selves more than of Conscience and of God?[539] We suspect them not, God forbid we should, of being immorally tempted and biassed, and with a true sincerity we declare that we have no sympathy whatever with the ungenerous vulgarity of such a charge,—but at the same time, they ought to be aware, and if they were truly generous in their turn they would be aware, that all the _outward_ marks by which men may judge of the sincerity of convictions, and the strength of inward reliances, and allegiance to God, are upon _us_, not upon them.

The other offices assigned to the Holy Spirit besides that of being an infallible interpreter to the orthodox, were the following:—to bring our souls into sympathy and union with the Spirit of Jesus—to draw us by spiritual affinities unto the Christ; to sanctify our nature through communion with the holy One, cleansing the temple of the spiritual God; to govern our moral being, and supply the diviner impulses that lift us to imperishable things, and teach us to love and to pray aright; and to give us through the spiritual witness within ourselves, a pledge and earnest of the loving purpose of God, and of the glory that remaineth.—Must we indeed renounce these connexions of our spirits with the Spirit of our God, unless mechanically settling the distribution of offices, we receive these influences through the departmental arrangements of the Trinitarian Theology? Will God our Father not come to us and make His abode with us, if we are unfortunate enough to find no evidence in Scripture for a third infinite Mind associated with him, and carry up to Him the unbroken sum of our love, our faith, our worship, and our prayers? Will He reject us only because we pour out our all before Him, and knowing Him to be all-sufficient, feel our derived spirits to be at every moment within the shelter of His parental presence?—And yet, if the Trinitarians were right, if only a believer in a tri-personal God could hold these spiritual connexions with the source of all good, the fountain head of all holiness and hope, if these were the only conditions on which our souls could feel life from above—then should we become the most grateful, the most devoted, the most submissive of their disciples—we would entreat them to show us the way of knowledge, that we might ascend unto the hill of the Lord, and stand in His holy place,—and to lift up for us, in mercy, the everlasting doors of our darkened hearts, that the King of Glory might come in;—and we would flee from our Unitarianism as we should from Atheism, for it would be Atheism if it closed our access to the Spirit of God.

But, though not fond of speaking personally of religious experiences, we do declare, and we do know, that the spirit of man may hold communion with the Spirit of our Father. Every impulse after holiness is the Spirit of God. Every “sighing that cannot be uttered” after the pure, the perfect, and the good, is the Spirit of God. Every devotion of our souls to things unseen and eternal, when solicited by things seen and temporal, is of the Spirit of God. Every dictate of Duty is the spirit of God. Every answer to the prayer of a pure heart is the spirit of God. Every movement of disinterested love is the spirit of God. Every self-sacrifice for the sake of justice or of mercy is made in the strength of the Spirit of God. Every inward hope in this world’s darkness, and undying trust amid this world’s deaths, is an inspiration from Him who is a very present help in the time of trouble, a spiritual intimation from the Father of lights, with whom is no variableness, neither shadow of turning. The spirit that conforms itself to the will of God, that removes from it whatever is alien to His nature, that puts away the defiling breath of the passions, that seeks Him by prayer, by efforts of duty, by struggles of penitence, by resistance to all sin, by self-purification and constant converse with His image in the Christ, that spirit mirrors more and more of the glory of God, feels more and more His power and peace within the soul, and receives of His fulness, and grows in His likeness, throughout eternity.

If there are any to whom all this appears visionary, and who charge the religious mind with mysticism,—we are ready to bear our share of that charge; for thus far we confess ourselves to be Mystics. Yet, so far are we from holding it to be Mysticism, that we are confident that nothing which sense perceives, or thought takes in, is so real, so enduring, so full of life, as this spiritual and imperishable connexion of the soul of man with the Spirit of God. This connexion, whatever may have been the inspiration of peculiar times, we now regard as part of the established providence and operations of our Father’s Spirit. He gives of His Spirit, to all who observe the conditions on which He has promised to pour out His Spirit upon them. No pure mind ever sought Him in vain. No erring heart ever turned to Him in penitence, and found no peace. Whenever our holier nature awakes to earnest action, God enters into the soul. Whenever prayer purifies our desires, and rectifies our estimates, and places great realities in spiritual lights, God is present with us. Every effort to sink our imperfections, and to feel purely, places us within the affinities of His Holy Spirit. There is no miracle in this. God reveals himself to the spirit that assimilates itself to Him, and seeks Him by growing like to Him. There are no limits to those spiritual communications. He that asketh receiveth; he that seeketh findeth; and to him that knocketh it is opened. This is of God’s grace; not now of miracle, but of nature. We are His children, and in proportion as we love Him purely, and follow after Him, He reveals Himself to us. Revealing himself through our spirit, He abides with us for ever. Imaged within us in juster proportions, as we reject impurity, and impose the harmony of His will upon all our desires, He guides us into all truth, and causes us to feel within, the blessed intimations of His sympathizing Spirit. Correcting our false estimates, and fixing our trusts upon His own great realities, He comforts us amid the shadows of Time and Death, whilst we repose upon a world that cannot be moved, and rely upon the faithfulness of God.

Jesus Christ is our most perfect image of the Spiritual Father. He developes within us the ideas that are akin to God. He brings us through sympathy with himself within the affinities of the Holy Spirit, for God was with him. By the baptism of ever fresh penitence, and still fresher purity, he prepares us for the higher baptism of the Holy Spirit, and of fire. We grow in light as we grow in purity. If we keep holy the Temple of the Spirit it abides with us, and, doing His will, we know of the doctrine whether it be of God. The soul that quenches not the Spirit, that suffers no intimation from God to pass unheeded, that looks upon the face of Christ, and reads in characters of blended grace and truth the mind of the Father, is continually born again, and again, into new and still newer light, for the kingdom of heaven is a reaching forth unto things that are before; and he that is in Christ Jesus has within him a spring of life, and is ever a New Creature. And he is ever nearest to God who through purity and prayer has disposed his own spirit to receive light from the Holy Spirit of God, and waits and watches for fresh communications from His unexhausted Christ.

Were another great Teacher to appear amongst us, were another Christ to come to us, and apart from the narrow technicalities of system, to unfold sublime and quickening views of the moral and spiritual world, where might we expect to find the kindred minds, that would most instantly recognize the voice of the Divinity, and upon whose ready sympathies the heavenly words would fall like sparks upon the fuel? Perhaps those who best understood what it is “to be born again” might not be of the number of the learned, the instructed, the Masters in Israel. It is certain that they would not be found among the adherents of unchanging systems—the Pharisees of the faith, who think that they _already_ possess the absolute Truth imprisoned in creeds—and expect no new light to break forth upon their souls. The wind bloweth where it listeth—nevertheless its course is not uncontrolled—it has laws though we know them not—and where would the Spirit of God list to blow, if it was now breathing from the lips of some inspired man,—into what hearts would it find its way, and fan the latent affinities into the flame of spiritual life? Might it not again pass by the College of the learned, and the Temple of the Priest, and descend in living fire upon the poor man’s soul? All that we can do is to look out for light—to expect it—to keep near through prayer and inward communion to Him who is its Fountain—to have the inward sentiments pure, the place of the Spirit unsoiled, that if light should come into the world, it may not reject us as unworthy, finding no mirror for itself in our stained souls—and above all, never to be possessed with that infatuation of confidence, that blindness of sufficiency, that self-idolatry of the creature, which looks for no regeneration to descend upon it—and ignorant of its poverty, its error, and its want, asks with the young Ruler, “what lack I yet,” or with Nicodemus, “How can a man be born again?” We may be born again, and again, if we will only lay ourselves out for it. The light will come if it is looked for. It will not open the closed eye that seeks no more illumination, but it will fall upon every expecting spirit. The only essential condition of being born again, is that the sincere heart, listening to God within, and reading the mind of His Spirit in Christ his image, remove from itself every moral disqualification, and lie in wait for light and truth. Wherever they are found, and whatever be their creed, the Spirit of God “_listeth_” to blow upon such minds.

Footnotes for Lecture IX.

Footnote 524:

See Forrest on the origin and progress of the Trinitarian Theology, p. 40.

Footnote 525:

See the Rev. F. Ould’s dedication of his Lecture.

Footnote 526:

Burton, Theol. Works, vol. ii. 2nd part, p. 16.

Footnote 527:

Burton, p. 21.

Footnote 528:

“The deity and personality of the Holy Spirit,” pp. 20-23.

Footnote 529:

“And he that searcheth the heart knoweth what is the mind of the Spirit, because it maketh intercession for the Saints, according to _the will_ of God.”—Rom. viii. 27.

Footnote 530:

“It is said that God has promised his Spirit to those who ask for it. But the gift of the SPIRIT, that _unction_ of which St. John speaks (probably in allusion to the anointment of the Hebrew priests, the interpreters of the Old Law), was not intended as a check but as a GUIDE to the rational mind of man. ‘He will _guide_ you into all the truth,’ namely of the simple Gospel. The Divine Spirit of TRUTH has been promised to sincere Christians, to guide them into all that concerns their moral safety. The two SPIRITS—the Spirit (i. e. the mind, so we may call it without irreverence) of God, and the spirit of man, though infinitely apart from each other in their nature, are clearly represented by St. Paul as analogous (I might say _akin_) to each other. Nor could it be otherwise, since the one is the fountain-head of reason, the other a derived stream. ‘Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us (with sighs not expressed in words);’ i. e. the divine impulse after holiness which is in us, makes us sigh for what we cannot express: but God, who gives us that Spirit, knows what it is we wish for.”—_Observations on Heresy and Orthodoxy, by the Rev. J. B. White._

Footnote 531:

See the Rev. Mr. Buddicom’s Lecture.

Footnote 532:

The Rev. H. M‘Neile.

Footnote 533:

The Rev. H. M‘Neile’s Lecture.

Footnote 534:

2 Thess. ii. 16.

Footnote 535:

1 Thes. iii. 11.

Footnote 536:

2 Thes. ii. 16.

Footnote 537:

Sacred Classics. Sermons on the Holy Spirit, p. 161. I have lately read this volume carefully, in the hope of finding some definite statement of argument for the Trinitarian Theology on this subject, but in vain.

Footnote 538:

See the Rev. J. E. Bates’ Lecture, and the Preface to the Rev. Fielding Ould’s.

Footnote 539:

See the Lecture of the Rev. D. James, and indeed the whole tone and spirit of the Trinitarian Course. Mr. James declared that we denied the personality of the Holy Spirit, only because we had never _felt_ his operations.

LECTURE X.

CREEDS THE FOES OF HEAVENLY FAITH; THE ALLIES OF WORLDLY POLICY.

BY REV. HENRY GILES.

“LET EVERY MAN BE FULLY PERSUADED IN HIS OWN MIND.”— _Rom._ xiv. 5.

The essential spirit of the religious revolution which in the 16th century shook Europe and its thrones, was resistance to ecclesiastical authority. When Luther burned the Pope’s bull, in Wirtemberg, in one act pregnant with meaning and with consequences, he broke the spell which had chained the minds of men for a thousand years, and spread its fascination over the whole space of Christendom. That single act was a virtual denial that any church, however high in pretension, however venerable in institutions, however universal in dominion, however mighty in power, had a right to enslave his intellect or to silence his conscience. The English martyr, when ready to be offered up, boasted to his fellow-sufferer that they would that day kindle such a flame in England as should never be put out; but the blaze of a piece of parchment in the hand of the German reformer, was a light far more significant and impressive—a light at which thousands started from their slumbers, and although it has often since flickered and been clouded, it does yet, and ever will, point the way to mental and religious freedom. Luther and the other reformers, objected to the church of Rome, the usurpation of unjust authority, and the establishment of a false standard in faith and practice: they objected to her that she claimed a dominion over the souls of men which God alone can hold; and they object that she set aside the supremacy of Christ by encumbering his gospel with her own traditions. Not alone for alleged errors in doctrine, but for this error in the very root and foundation of her constitution, they separated from her communion, and protested against her jurisdiction. They declared the Bible to be the only ground of a Christian’s faith—the only guide of his religious convictions, and they claimed for themselves the right of private judgment and of individual interpretation. We make the same declaration and assert the same claim, and we neither restrict nor nullify it by creed, catechism or confession, by tests or articles, by pains or penalties. Modern Protestant churches, like the reformers, speak proudly of religious liberty, but like the reformers also, it is a liberty they are very unwilling to share—a liberty for themselves and not for others: without claiming infallibility in name, they assume it in reality; and without giving, as Rome does, the promise of unerring guidance, they aim at an authority as despotic, and would wrest a submission as slavish.

The energetic maxim of Chillingworth, “The Bible and the Bible alone is the religion of Protestants,” is ever and ever repeated even by those who are pledged to find in it the Athanasian creed and the thirty-nine articles, and by others who are compelled to extract out of it the Westminster confession and the longer catechism. With a zeal that never grows fatigued, it is translated in every tongue and circulated in every nation; nay, the lisping child must have it to the very letter, and a fierce war-cry is opened should a school, by selections or omissions, leave the youthful mind without an opportunity to study the patriarchal genealogies, the prophesies of Daniel, or the apocalypse of Saint John. The wide circulation of the Bible we regard as a great social blessing; but when it is sometimes asked, whether its indiscriminate reading is suited to all ages and classes, the very question is taken as an evidence of popery or infidelity in the proposer. To doubt the perspicuity of God’s word, it is said, is to doubt the wisdom of God’s providence. The first object of man in speaking to man, is to be understood; how much more in God addressing his creatures, and on the most momentous concerns! The Bible, it is asserted, is so plain that the child may understand it, that he who runs may read, and that way-faring men, though fools, shall not err therein. If this be true, it is in itself the death-blow of creeds, for then they are both unnecessary and absurd—unnecessary, because the statements can be as clearly, can be as easily found in the Bible as in the creed; absurd, because it is monstrous folly to attempt making that more distinct which is manifest enough already. The Bible being, on the orthodox theory of plenary inspiration, literally the word of God, there is even a degree of impiety in the presumption of pretending to give a summary of its meaning in human fabrications, whether from Trent or Augsburgh, from the palace of the Lateran or the hall of Westminster.