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pitying our misery as sinners, and in bringing all in the same sense, and to the same degree; seehis sympathies to bear honorably and effectually ing he gave all the light which revealed that “unupon our salvation, is not the love of the Spirit, in speakaŭle gift," and all the will and power by pitying both our weakess and depravity, and in / which any and every sinner applies to the Saviour. bringing all his grace and strength to bear upon The Son is thus as much the free and unspeakaour meetness for heaven, love that passeth know- ble gift of the Spirit to individuals, as he was the ledge in its warmth and wonders ? Where is the gift of God to the world. difference, between the love which fits sinners for It is desirable on this subject, that our thoughts heaven, and the lore which opened heaven, by the and feelings should run occasionally in the same blood of the Lamb ? Both are infinite !

channel, and at the same rate they do, when we Let us now contemplate the love of Christ. If realize to ourselves vividly what must have been the comparison fail at all, it will fail here. It the condition of the world, had no Christ un. shall not succeed, however, by any forcing or stra- dertaken its cause. In that case, the world would tagem on my part. It will fail unnecessarily, either have been another hell, or the gate of however, if you determine to think only of the “ the place prepared for the devil and his angels;" sufferings of Christ; for as there was no penal conscience would have had no peace, and hope tests of the love of the Spirit, there can, of course, no anchor; life no charms, and death no antidote: be no comparison on this point. Christ stands for man could not have been even what leathen alone, in all the glory of suffering and dying love! man is, either in condition or character, had there 'The Father's love endured nothing penal or pain- not been a mediator between God and man from ful, for the world or the church. That it would, the very moment of the fall. No; even the heahowever, have done so, had any paternal suffer- then are not a specimen of what the world would ing been either proper or necessary, we can hard- have been without Christ:" for, bad and aboly doubt. Well; why not judge in this way of the minable as idolatry is, it has some moral laws, and love of the Spirit also ? There was no more oc- proclaims some hopes, however vague or fallacious; casion for him to suffer at all, in proof of his love, whereas, there would have been nothing but “a than for the Father to do so in proof of his love. fearful looking for of judgment and tiery indignaDoing any thing unnecessary, is not a demonstra- tion" every where on earth, as every where in hell, tion of love. Doing what is wanted most is the had not Christ interfered on our behalf. This fact, demonstration of that; and nothing of suffering in common with many others, renders the love of was wanted, in order to atone, avhen the sacri- Christ unspeakable. fice of Christ was finished. His love left no Well; just ask yourself, what would the world room in Gethsemane, or on Calvary, for the love of have been without the work of the Holy Spirit ? the Father or of the Spirit to redeem by price; I will not allow myself to answer this question, by because he left no drop in the cup of wrath, supposing the worst. Say, if you will, that we shrunk from no stroke of the sword of justice, and should have gone all the length in morals and refused no demand of the law. So far, therefore, hope, which they reach who resist the Spirit. It the love of the Father, and the love of the Spirit, certainly would have been something, to have even stand in the same light and relation to redemption a form of godliness, and a ceremonial of worship, by price.

and a theory of Christianity. These, without the You are prepared to go a step farther towards a Spirit, are useful. Christianity, however nominal, comparison, now that you see liow the facts stand. exalts the character of nations; and however

The real question is now,--what was wanted, after corrupted, is still the most powerful check upon Christ finished his atoning work? There was immorality. But what is civilization or morality, his sacrifice-perfect, all sufficient, and glorious! were they even universal, whilst the heart is unNothing could be added to its merits, or its effica- changed, and heaven not desired, and God not cy, or its acceptableness, before God, as a ransom loved, and the Saviour not prized ? All this för souls. But still

, around that sacrifice, when would have been the case, every where and all it was “finished,” stood a world, yea, a church, along, had not the Spirit loved the world, and which knew neither its merits nor its meaning ; sanctified the church! and which never could have understood them, had These hints do not, I am aware, call up a horrid not the Spirit explained them; and never would scene before the imagination: it is, however, an have employed them, had he not applied them. appalling scene to a sober mind. Only think ! Thus, although the fountain for sin and unclean- had all churches in all ages been churches only in ness was opened by the death of Christ, there name; all ministers mere functionaries for hire; were none to wach their robes in the blood of the all Christians mere fornalists; then, all hope Lamb, until the love of the Spirit enlightened and would have been delusion: all faith presumption ; led them. But for his love, therefore, the love of all death damnation ! This has not been the case. Christ would have remained unappreciated and But why? No church would ever have become unknown, both to the world and the church. But spiritual

, by its own power or choice. No man could for what the Spirit did, all that Christ endured have become wise unto salvation, by unaided efwould have had no saving effect upon man on earth, forts, however arduous. No sufferer could have although its instantaneous effect in heaven, was extracted solid comfort from the promises, by mere the confirmation of all the angels in their holiness, pondering What do we not owe to the love of and the ratification of all the saints in their hap- the Spirit! But for that, the thief saved on piness, and the complacent “rest of God” in his Calvary would have been the only trophy of the love. O, surely, if God is love because he so cross of Christ. Yes; Paradise miglit have been loved the world as to give his Son to be the pro- barred at once and for ever, when he entered : for, pitiation for our sins, the Spirit must be love also, I without the Spirit, no man, afterward, could either

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have gloried in the cross, or understood it. O, if “Want of a due consideration of this great love we love Christ, the love of the Spirit to us, should of the Holy Ghost weakens all the principles of be an inspiring theme! It is, remember, a part our obedience. We lose both the power and of the greatness of the great mystery of godli- pleasure of our obedience for want of this consiness, that Christ was “justified by the Spirit.” deration. Let the soul lay due weight on it : “The Yes ; had not the Spirit justified the claims of the Holy Ghost, in his infinite love and kindness toSaviour, by clearing up the glory of his person wards me, hath condescended to be my Comfortand work; and endeared him, by applying his sa He doth it willingly, freely, powerfully!crifice and grace, even his disciples could not have What have I received from him? In the multidone so, and we should not have attempted it. I tude of my perplexities, how hath he refreshed have been chiefly influenced and regulated in my soul ! Can I live one day without his consothese hints, by the stress which the Saviour him- lations? And shall I grieve him by negligence, self laid upon the work of the Holy Spirit. He sin, or folly? Shall not his love constrain me to had, evidently, as much reference to it

, in dying walk before him in all well pleasing ?”Owen on for us, as the Father had to him in pardoning. Communion with God, 3d Part.

Consider this fact. You say, and justly, that but for the love of Christ in dying for us, the paternal love of God could not have saved us, con

No. II. sistently with all the perfections of the divine character and government. Now, this is no re THE LOVE OF THE SPIRIT IN CONVERSION. flection upon the love of God. It is, in fact, the very glory of his love, that it thus required to be “The work of Christ, and the work of the Spirit,” in full and everlating harmony with all righteous- says Dr. Wardlaw, "are mutually necessary to

Well; in this perfect harmony with eternal each other's efficacy and are thus both alike inrectitude, the love of Christ placed the love of dispensable to the salvation of the sinner. WithGod: and just so, did the love of the Spirit place out the work of Christ, the Spirit would want the the love of Christ. For, it is the very glory of means or the instrument of his operation; and the Saviour's redeeming love, that it depended as without the work of the Spirit these means would much on the sanctifying love of the Spirit, as the remain inefficacious and fruitless. Without the paternal love of God did on the blood of the lamb. work of Christ, there would not have been, for any Without the work of the Son as a mediator, the sinner, a foundation of hope towards God; withFather could not have honorably become our out the work of the Spirit, no sinner would have Father; and without the work of the Spirit as a been induced to build upon this foundation. Christ sanctifier, the Son could not have honorably be- has opened the way of access to God ;-the Spicome our mediator. Christ himself, therefore, rit brings sinners to God in the way which Christ looked as much to what the love of the Spirit has opened.”. would do for us, as God looks to what Christ has This bringing of sinners to God, by the new and done for us. Thus, as our redemption by price living way” opened by Christ, is CONVERSION. required the death of Christ, so our redemption by None are brought nigh unto God, nor turned from power required the agency of the Spirit. the error of their ways, by the power of the Holy

These remarks are, I am aware, but general, if Spirit, but those who are led in the way evernot somewhat vague. They are purposely very lasting ;" or, as Paul expresses the transition from general; because the love of the Spirit is traced, the broad to the narrow way, "made nigh by the in this little volume, throughout all the work of blood of Christ.” Without this, there may be dethe Spirit, from its beginning as the good work of partures from sin, and approaches to righteousgrace, on to its consummation in glory. I con- ness, in some things, and for a short time; but, clude this essay, therefore, by reminding you that without this there is no saving conversion. The the love of the Trinity, although not brought into heart

, until affected by the cross, does not follow competition, is so far brought into comparison in the feet, however fast or far they may run in the Scripture, that the name of Father, Son, and Spi- path of general duty, by the impulse of ordinary rit, is equally connected with baptism, and equally motives. associated in the benediction upon the churches; You have, no doubt, observed and felt this. and in heaven, the Spirit appears as “seven spi. Perhaps you can recollect instances in your own rits before the throne,” thai we may know and history, when you made considerable improveacknowledge the all-perfect Godhead of his na- ments in your conduct, and resolved to make still ture, and the all-sufficient power and freeness of greater; but neither with good-will. It was comhis grace. Rev. i.

pulsion, not choice; fear, and not love, which proWho can read the following passage from Dr. duced these reformations. Had they even been Owen, without regretting that his purpose was “to greater, therefore, and all lasting, they were destinumber rather than to unfold” the actings of the tute of the very first principle of true religion, Spirit? “The principle or fountain of all his act- good-will. Forced or slavish obedience is not ings for our consolation, is his own great love and service rendered to God, but a tax paid to the infinite condescension. He willingly proceedeth, conscience to moderate its uneasiness. or comes forth from the Father, to be our com What a mercy it is, that the gospel contains forter. He knew what we were, and what we and presents motives which can win the heart as could do, and what would be our dealings with effectually as the law can work upon the conhim. He knew we would grieve him, provoke science! Were not this the case, we should nehim, quench his motions, defile his dwelling-place; ver yield to God any cheerful or willing obedience, and yet he would come to be our comforter ! and thus never please or be pleased: for, as it is

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impossible to piease God at all “without faith” in dark and desperate character; but neither is inChrist, so it is impossible to find pleasure long in dulged or welcomed. Both are dreaded and hated. works without faith.

This is not the case with mere conscience, Well; if you are thankful that Christ is “the when it breaks icose upon a sinner. It can sear way” to the Father, you ought to be equally as it suffers, just as some sores mortify as they thankful that the Holy Spirit is the guide to and spread; or it can madden against God and man,

Did you ever pause to consider how until the opinion of both is despised, and the powmuch love the Spirit displays in thus leading sin- er of bo:h defied. Such reckless remorse ought ners to God by Christ? It is worthy of your spe- not to be ascribed the strivings of the Holy Spicial notice and gratitude. It will not divert nor rit. It is not, indeed, natural nor common for even divide your attention from the love of God in giv- a very guilty conscience, to make a man a terror ing his Son, nor from the love of Christ in giving to himself, or to those around him. Indeed, this himself

, for us. It will increase your love to God occurs so seldom, that it has been the chief cause and to the Lamb, to trace the love of the Spirit as of confounding natural and supernatural convicthat shines in the conversion of sinners.

tion. It is so very rare, to find even a very wickNow there is no conversion from sin until there ed man trembling or despairing; and so common be conviction of sin: and there is no conviction of to see many as wicked as he is, yet quite fearless, sin, which tends to Christ or to holiness, but that that Christians have been tempted by the anomawhich the Holy Spirit implants in the soul. Thus, ly, to ascribe all awakenings of conscience to the there is great love even in the severest part and work of the Spirit. form of the work of the Spirit.

This may be well meant; but it is ill judged.We forget this, or overlook it, whilst conscience All the conviction wrought by the Holy Spirit

, is is either as unquenchable fire, or as a gnawing intended to “glorify” Christ, by rendering his preworm, within us. Such convictions seem, then, cious blood, precious in the sinner's estimation : to be sent in judicial anger, not in judicious love. and, therefore, all hardening horrors, and all ter. It is, however, in love, that they are sent: wit- ror which has no tendency towards the cross or ness the design of them at Pentecost. Had not the mercy-seat, should either be left altogether Peter's audience been cut to the heart, they would unexplained, or referred to any thing but the not have cried out for mercy, much less have look- agency of the Holy Ghost; for he can have noed to Christ for it.

thing to do with the production of alarm, which Natural conviction, however strong, never looks either steels the heart against God, or drives the to the cross; nor, when very strong, ventures to soul away from the Saviour. It is “the sorrow hope or pray for mercy. It is supernatural when- of the world,” and not “ godly sorrow,” that workever it tries to relieve itself at the feet of the Sa- eth death and despair, in every instance, where viour. It is sent in love, whenever it sends us to there is no insanity: and whenever there is reathe gospel to search for hope, or to the mercy-seat son to suspect insanity, (of which vice is not the to seek for hope, or to the cross to wait for hope. cause,) there is no reason for putting a harsh conConviction is then the Spirit wounding, that he struction even upon despair itself. may heal; casting down, that he may lift up again. These distinctions ought not to be lost sight It is evidently his work even when there is only a of: and yet, they ought not to be hastily applied. desire for salvatian ; and although the way of sal. The first aspect of an awakened conscience, how. vation be almost unknown at first. Accordingly, ever awful, should not be treated as mere reboth Peter and Paul recognised, in that trembling morse. The Spirit, as in the case of the jailer, inquiry, " What shall we do?" the quickening may have much to do with convictions, which, at power of the Spirit. Neither the Jews at Pente- first, are altogether terrific, and almost desperate. cost, nor the jailer at Philippi, knew what to do He had, of course, nothing to do with the rashwhen they were awakened to a sense of their ness of the jailer; but he evidently had much to guilt and danger. The sacred fire that inflamed do with the “trembling,” which followed it.their conscience did not enlighten their under. Whilst the jailer drew his sword to kill himself, standing equally at the same time. It only re- the Holy Spirit was certainly not convincing him vealed danger, and originated the desire to escape, of sin : but when he called for a light, and sprang in the first instance; and did not shed guiding in trembling” and inquiring, Paul treated him as light nor cheering warmth upon any mind, until a man quickened by divine power. However, the apostles proceeded to unfold - the fulness of therefore, an awakening may open, or express itthe blessing of the gospel.”

self, for a time, it ought to be met promptly, fully, Here, if any where, we may learn to distinguish and even kindly, by the glad tidings of a free salbetween natural conscience, and supernatural con- vation; never reckoned mere remorse, until it viction. The latter (as might be expected) is not has defeated all the means of grace. reckless nor desperate, even when most over If these hints throw any light upon the way in whelming. The sinner quickened by the Spirit, which we should judge and act in the case of may see no way of escape at first; but he desires others, they throw still more light upon our own one, and is looking and inquiring for one. He convictions, of the evil and danger of sin. These may have no hope for a time; but he wishes to are more than natural, yea, more than providenhope. Like Jeremiah's penitent, he is willing to tial, if they have either endeared the Saviour to " put his mouth in the dust, if so be there may be us, or led us to pray fervently for an interest in hope." In a word, bis sufferings do not irritate his atonement and intercession. Convictions liis spirit against God. The agony of his con- which lead to this, are the leadings of the Spirit ; science does not harden his heart. There may and all in love, however painful they may be. be a passing thought, or a momentary feeling of a Had the “ old” which the angel took Lot, left

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its marks upon Lot, he certainly would not have belief comes from a still clearer sight of the glory thought it too hard, when he saw the fire burst and grace of Christ; and thus the disease and on Sodom, and found himself safe in Zoar. It the remedy are seen together at the same time. was the grasp of an angel's hand; firm, because The light that reveals the baseness and ingratifriendly; and unrelaxing, because resolved to save. tude of unbelief, comes pouring down from the

Well, therefore, may we trace to the love of face of Jesus upon the face of the sinner; and the Spirit, any and every conviction, which drew although it almost blinds him for a little, as it did our attention to the love of Christ. Well, may Saul of Tarsus, it also enables him to cry, “ Lord, we sing, however we have smarted,

what wouldest thou have me to do ?"

You will enter into the spirit of this hint, when “Eternal Spirit, we confess,

you pause to notice the point at which real conAnd sing ihe wonders of thy grace." viction settles down into habitual penitence. It

may begin at our besetting sin, and run like fire Another signal proof of the love of the Spirit in from crime to crime, through all the catalogue of conversion, is, that he convinces chiefly of the our transgressions, until the conscience is in sin of UNBELIEF. Remember the Saviour's own flames. But this, although it burns fiercest, is account of this characteristic feature of the work not what abides longest, nor what humbles most. of the Spirit : “ When he is come, he shall re. It is the calm, solemn, weighty consideration, that prove the world of sin : of sin, because they be- all sin was against grace as well as law ; which, lieve not me.” This being the point on which like the small still voice at Horeb, wraps the face the Holy Spirit chiefly plies the conscience, the in the mantle of humility, and lays the spirit in the Saviour does not hesitate to call him “the Com- dust before God. The agonizing sense of indiforter," even whilst he is only convincing of sin. vidual sins subsides before the hope of pardon ; Conviction, like affliction, is, indeed, any thing but | but we never can forgive nor forget our long necomfort in itself; it “is not joyous, but grievous ; glect of the great salvation ! Nothing shames or nevertheless, afterward, it yieldeth the peaceable shocks us so deeply and lastingly, as the recollecfruits of righteousness unto them who are exer- tion of having lived without Christ in the world. cised thereby.” Thus, although not comfort, it We see our hearts laid bare in that guilt and folly. is preparation for it, and the only way to it. We cannot palliate or soften our disregard of the This is not, however, the most striking fact of Saviour.

There is love-love, wonderful in its Thus the abiding conviction, by which abiding tenderness and strength, in thus making unbelief humility is produced in the soul, is, what Christ the point at which his sword pierces deepest and said—- of sin, because of unbelief.” oftenest. We could not bear its “ piercing, to the My fellow penitent! we cannot tell nor condividing asunder of soul and spirit

, and of the ceive how much suffering the Spirit of grace has joints and marrow,” in the case of any other sin. saved us from, by making us feel chiefly the exNo human mind could sustain a full discovery of ceeding sinfulness of unbelief. Had he shed and the entire evil of sin, either as it affects the kept as much light upon any other sin, our spirits whole character and government of God, or as it would sink for ever under it. Perhaps we inust entails misery on others. Nothing but the two- be far down in eternity, before we are capable of fold immortality of soul and body conjoined, could bearing a full sight of all sin ! endure to see how one sin can perpetuate itself If you understand these hints as I intend them, along all the line of a man's posterity, unto the they will suggest to you a very satisfactory reavery end of time ; and run its consequences, even son why conviction is so calm and gentle in the in a visible stream, through the bottomless pit for case of many converts. Do you not see at a ever! I doubt very much, if there be one man or glance, that the Spirit's point (which is to glorify woman on earth, who could bear to see the influ. Christ) is gained, when unbelief gives way? ence of even their folly, upon all who witnessed There is, then, no occasion to set "on fire the their example, whilst they were unconverted. whole course of nature.” Its pride and selfYes; put vicious example out of the question en- righteousness are demolished when Christ be. tirely for a moment; our mere indecision and for-comes precious to the soul. mality, for years, told upon every one around us, Were this duly considered, you would not be who were on the outlook for excuses, with harden- afraid lest your convictions, if they have been ing effect; and they are now hardening those gradual and gentle, be not the work of the Holy around them; and thus originating a line of ruin Spirit. He does not work for the sake of work. which shall never stop.

ing; but in order to bring the soul to the Saviour The CONVINCER of sin sees this ; but he does as its only refuge, and as its supreme example: not show it. In mercy he conceals it, and singles and therefore, if you have given your heart to out the sin of unbelief for the fullest exposure, Christ, you have as little occasion to doubt your because that is the only hinderance to the pardon own conversion as to question Lydia's, whose of all other sins, and because the conscience it heart the Lord opened without tempest or terror. self has no natural tendency to take alarm at mere On the other hand, if your convictions were unbelief.

deep and distracting, that only shows how deep The love manifested in this is unspeakable. We and stubborn your unbelief was. The Spirit shot both require, and can bear, to see a great deal of no more arrows into your conscience than just the the sinfulness of neglecting the Saviour; for, al number necessary to subdue your aversion or inthough no discovery of the evil of sin is more difference to the Saviour. Be wounded only in humbling, or so melting, no discovery brings with order to heal ; and, therefore, only deep enough it so much to balance itself. A clear sight of un- I to make the cure certain. It was all bad blood

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you lost, however much you bled under his opera- | also the love of the Holy Spirit in it. His love, tions.

too, reigns conspicuously in that great act of What do you think now of the love of the Spirit grace, although not exactly in the same way. in conversion—in your own conversion ? Are He does not, indeed, pass the act of justification : you not ashamed, as well as astonished, that you " It is God that justifieth." Nor does he furnish should never have traced nor marked his love

thus any part of the righteousness, for the sake of minutely before ? If so, do follow out the mani- which we are treated as righteous: it was Christ festation of it by reviewing still more closely his that died and rose again for our justification." dealings with yourself. You are only on the But still the Spirit do-s something, whatever it threshold of his love yet, even as conversion be, which so connects both his hand and heart shows it: your own conversion can furnish more with the reign of justifying grace, that the aposiamps to illuminate it.

tles do not hesitate to identify him with the Fa. Consider; what but love could have induced ther and the Son in this transaction. Paul said the Holy Spirit to strive with you at all? There' to the Corinthians, “ Ye are justified in the name was nothing about your heart to attract his hand. , of the Lord Jesus, and by the Spirit of our God!" He might have justly passed you by: he might to the Galatians, “ We, through the Spirit, wait have left you for ever when you resisted his first for the hope of righteousness by faith.” The strivings. Oh, were not the Spirit love, equally Saviour himself said of the Spirit, “ He shall conwith God and the Lamb, he would never have vince the world of righteousness.” tried to make a holy temple of your heart or also, how prominent the place is which Paul gives mine!

to the work of the Spirit, when explaining to Again; what but love gave power enough to Titus the process by which believers are justified your convictions, to render them strong enough by grace, in order that they may be heirs of glory: to send you fully to the Cross of Christ for relief ? Not by works of righteousness which we have There are terrors and stings of conscience which done ; but according to his mercy, God saved us, drive some, like Judas, away from Christ, and on by the washing of regeneration and the renewing to destruction: yours have brought you to your of the Holy Ghost; which he shed on us abunright mind, and set you down where a sinner never dantly, through Jesus Christ our Saviour.” Why? yet perished, -at the foot of the cross, and under "That, being justified by his grace, we should be the shadow of the mercy-seat.

made heirs according to the hope of eternal life.” Do speak well of the Holy Spirit to those of Tit. iii. 4-7. In like manner, Peter connects your friends who have not yet asked for him. " the sanctification of the Spirit" with the “sprinkSome of them may be afraid of him. So little is ling of the blood of Christ,” which is the merito said of his love by many who say much of his rious cause of justification. 1 Pet. i. 2. power, and the need of it, that not a few are dis Thus, it is not without the warrant of precept couraged. Do speak a word in season to those or of example, that I invite you to trace the love who are thus weary and heavy laden. It will in- of the Spirit in justification. The apostles never crease your own love to the Spirit

, and the Spirit's overlooked or forgot it ; nor can any believer be love to you, to commend him as love to others. unaffected by it when he studies it. It may not

strike you at a glance, but it will amply repay fixed attention.

Now, it is no part of the official work of the No. III.

Father or of the Son, to convince sinners of their need of a justifying righteousness. The Son has brought in an everlasting righteousness by his me

diation, and the Father hath set it forth by his To justify a sinner is more than pardoning his authority; but neither officially apply it to the soul, sins, much as that is : it is also to accept and nor stir up the soul to apply for it; that is left to treat him as righteous, or as if the righteousness the love of the Spirit to do; and the love which of Christ were his own personal virtue.

does that cannot be weak or wavering. It is a This is a wonderful plan of saving the guilty ! task which nothing but real love would undertake, Well may it be called “the manifold wisdom of and which nothing but great love could accomGod.” How sublime, and yet how simple, is this plish ; for we are not soon nor easily convinced of plan! Paul felt all this, when he said of God, our need of either an imputed or a personal “ For he hath made him to be sin for us, who righteousness : both are against the grain of our knew no sin; that we (who knew nothing but sin) nature. Indeed, except a man's character be might be made the righteousness of God in him.” very bad, it is not easy to convince him of the neAs if the apostle had said,-For the sake of sin- cessity of being better. Many speak as if they acners, God treated his own Son as if he had been tually dreaded, as well as disliked, to be very righteguilty; and now, for the sake of Christ, he treats ous; thus deeming it not only unnecessary, but in sinners, when they believe, as if they were inno- some way dangerous, or discreditable, to be so. cent; not inputing unto them their trespasses, No wonder, therefore, that a justifying righteousbut giving them the full advantage of the righte- ness should be far from their thoughts, seeing a ousness of Christ, just as if it were their own personal one is thus lightly valued, and even property. “ BEHOLD what manner of love the laughed at, when it is zealous of good works. Father hath bestowed on us, that we should be This is the bent of human nature : I cannot, called the sons of God.”

therefore, but trace much of both the love and It will not divort you from admiring the love of power of the Spirit even in convincing us of the the Father or of the Son in justification, to behold I necessity of being more righteous than the aver

THE LOVE OF THE SPIRIT IN JUSTIFICATION.

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