SERMONS OF C. H. SPURGEON

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The Covenant Promise of the Spirit


"And I will put my spirit within you."–Ezekiel 36:27.

No preface is needed; and the largeness of our subject forbids our wasting time in beating about the bush. I shall try to do two things this morning: first, I would commend the text; and secondly, I would in some measure expound the text.

I. First, as for THE COMMENDATION OF THE TEXT, the tongues of men and of angels might fail. To call it a golden sentence would be much too commonplace: to liken it to a pearl of great price would be too poor a comparison. We cannot feel, much less speak, too much in praise of the great God who has put this clause into the covenant of His grace. In that covenant every sentence is more precious than heaven and earth; and this line is not the least among His choice words of promise: "I will put my spirit within you."

I would begin by saying that it is a gracious word. It was spoken to a graceless people, to a people who had followed "their own way," and refused the way of God; a people who had already provoked something more than ordinary anger in the Judge of all the earth; for He Himself said (verse 18), "I poured my fury upon them." These people, even under chastisement, caused the holy name of God to be profaned among the heathen, whither they went. They had been highly favoured, but they abused their privileges, and behaved worse than those who never knew the Lord. They sinned wantonly, wilfully, wickedly, proudly and presumptuously; and by this they greatly provoked the Lord. Yet to them He made such a promise as this–" I will put my spirit within you." Surely, where sin abounded grace did much more abound.

Clearly this is a word of grace, for the law saith nothing of this kind. Turn to the law of Moses, and see if there be any word spoken therein concerning the putting of the Spirit within men to cause them to walk in God's statutes. The law proclaims the statutes; but the gospel alone promises the spirit by which the statutes will be obeyed. The law commands and makes us know what God requires of us; but the gospel goes further, and inclines us to obey the will of the Lord, and enables us practically to walk in His ways. Under the dominion of grace the Lord worketh in us to will and to do of His own good pleasure.

So great a boon as this could never come to any man by merit. A man might so act as to deserve a reward of a certain kind, in measure suited to His commendable action; but the Holy Spirit can never be the wage of human service: the idea verges upon blasphemy. Can any man deserve that Christ should die for him? Who would dream of such a thing? Can any man deserve that the Holy Ghost should dwell in him, and work holiness in him? The greatness of the blessing lifts it high above the range of merit, and we see that if the Holy Ghost be bestowed, it must be by an act of divine grace– grace infinite in bounty, exceeding all that we could have imagined. "Sovereign grace o'er sin abounding" is here seen in clearest light. "I will put my spirit within you" is a promise which drops with graces as the honeycomb with honey. Listen to the divine music which pours from this word of love. I hear the soft melody of grace, grace, grace, and nothing else but grace. Glory be to God, who gives to sinners the indwelling of His Spirit.

Note, next, that it is a divine word: "I will put my spirit within you." Who but the Lord could speak after this fashion? Can one man put the Spirit of God within another? Could all the church combined breathe the Spirit of God into a single sinner's heart? To put any good thing into the deceitful heart of man is a great achievement; but to put the Spirit of God into the heart, truly this is the finger of God. Nay, here I may say, the Lord has made bare His arm, and displayed the fulness of His mighty power. To put the Spirit of God into our nature is a work peculiar to the Godhead, and to do this within the nature of a free agent, such as man, is marvellous. Who but Jehovah, the God of Israel, can speak after this royal style, and, beyond all dispute, declare, "I will put my spirit within you?" Men must always surround their resolves with conditions and uncertainties; but since omnipotence is at the back of every promise of God, He speaks like a king; yea, in a style which is only fit for the eternal God. He purposes and promises, and He as surely performs. Sure, then, is this sacred saying, "I will put my spirit within you." Sure, because divine. O sinner, if we poor creatures had the saving of you, we should break down in the attempt; but, behold the Lord Himself comes on the scene, and the work is done! All the difficulties are removed by this one sentence, "I will put my spirit within you." We have wrought with our spirit, we have wept over you, 'and we have entreated you; but we have failed. Lo, there cometh One into the matter who will not fail, with whom nothing is impossible; and He begins His work by saying, "I will put my spirit within you." The word is of grace and of God; regard it, then, as a pledge from the God of grace.

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To me there is much charm in the further thought that this is an individual and personal word. The Lord means, "I will put my spirit within you": that is to say, within you, as individuals. "I will put my spirit within you" one by one. This must be so since the connection requires it. We read in verse 26, "A new heart also will I give you." Now, a new heart can only be given to one person. Each man needs a heart of his own, and each man must have a new heart for himself. "And a new spirit will I put within you." Within each one this must be done. "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh"–these are all personal, individual operations of grace. God deals with men one by one in the solemn matters of eternity, sin, and salvation. We are born one by one, and we die one by one: even so we must be born again one by one, and each one for himself must receive the Spirit of God. Without this a man has nothing. He cannot be caused to walk in God's statutes except by the infusion of grace into him as an individual. I think I see among my hearers a lone man, or woman, who feels himself, or herself, to be all alone in the world, and therefore hopeless. You can believe that God will do great things for a nation, but how shall the solitary be thought of? You are an odd person, one that could not be written down in any list; peculiar sinner, with constitutional tendencies all your own. Thus saith God, "I will put my spirit within you"; within your heart–even yours. My dear hearers, you who have long been seeking salvation, but have not known the power of the Spirit–this is what you need. You have been striving in the energy of the flesh, but you have not understood where your true strength lieth. God saith to you, "Not by might, nor by power, but by my Spirit, saith the Lord"; and again, "I will put my spirit within you." Oh, that this word might be spoken of the Lord to that young man who is ready to despair; to that sorrowful woman who has been looking into herself for power to pray and believe! You are without strength or hope in and of yourself; but this meets your case in all points. "I will put my spirit within you"–within you as an individual. Enquire of the Lord for it. Lift up your heart in prayer to God, and ask Him to pour upon you the Spirit of grace and of supplications. Plead with the Lord, saying, "Let thy good Spirit lead me. Even me." Cry, "Pass me not, my gracious Father; but in me fulfil this wondrous word of thine, 'I will put my spirit within you.'"

Note, next, that this is a separating word. I do not know whether you will see this readily; but it must be so: this word separates a man from his fellows. Men by nature are of another spirit from that of God, and they are under subjection to that evil spirit, the Prince of the power of the air. When the Lord comes to gather out His own, fetching them out from among the heathen, He effects the separation by doing according to this word, "I will put my spirit within you." This done, the individual becomes a new man. Those who have the Spirit are not of the world, nor like the world; and they soon have to come out from among the ungodly, and to be separate; for difference of nature creates conflict. God's Spirit will not dwell with the evil spirit: you cannot have fellowship with Christ and with Belial; with the kingdom' of heaven and with this world. I wish that the people of God would again wake up to the truth that to gather out a people from among men is the great purpose of the present dispensation. It is still true, as James said at the Jerusalem Council, "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." We are not to remain clinging to the old wreck with the expectation that we shall pump the water out of her and get her safe into port. No; the cry is very different–"Take to the lifeboat! Take to the lifeboat!" You are to quit the wreck, and then you are to carry away from the sinking mass that which God will save. You must be separate from the old wreck, lest it suck you down to sure destruction. Your only hope of doing good to the world is by yourselves being "not of the world," even as Christ was not of the world. For you to go down to the world's level will neither be good for it nor for you. That which happened in the days of Noah will be repeated; for when the sons of God entered into alliance with the daughters of men, and there was a league between the two races, the Lord could not endure the evil mixture, but drew up the sluices of the lower deep and swept the earth with a destroying flood. Surely, in that last day of destruction, when the world is overwhelmed with fire, it will be because the church of God shall have degenerated, and the distinctions between the righteous and the wicked shall have been broken down. The Spirit of God, wherever He comes, doth speedily make and reveal the difference between Israel and Egypt; and in proportion as His active energy is felt, there will be an ever-widening gulf between those who are led of the Spirit and those who are under the dominion of the flesh. The possession of the Spirit will make you, my hearer, quite another sort of man from what you now are, and then you will be actuated by motives which the world will not appreciate; for the world knoweth us not, because it knew him not. Then you will act, and speak, and think, and feel in such a way, that this evil world will misunderstand and condemn you. Since the carnal mind knoweth not the things that are of God–for those things are spiritually discerned–it will not approve your objects and designs. Do not expect it to be your friend. The spirit which makes you to be the seed of the woman is not the spirit of the world. The seed of the serpent will hiss at you, and bruise your heel. Your Master said, "Because ye are not of this world, but I have chosen you out of the world; therefore the world hateth you." It is a separating word this. Has it separated you? Has the Holy Spirit called you alone and blessed you? Do you differ from your old companions? Have you a life they do not understand? If not, may God in mercy put into you that most heavenly deposit, of which He speaks in our text: "I will put my spirit within you"!

But now notice, that it is a very uniting word. It separates from the world, but it joins to God. Note how it runs: "I will put my Spirit within you." It is not merely a spirit, or the spirit, but my spirit. Now when God's own Spirit comes to reside within our mortal bodies, how near akin we are to the Most High! "Know ye not that your body is the temple of the Holy Ghost?" Does not this make a man sublime? Have you never stood in awe of your own selves, O ye believers? Have you enough regarded even this poor body, as being sanctified and dedicated, and elevated into a sacred condition, by being set apart to be the temple of the Holy Ghost? Thus are we brought into the closest union with God that we can well conceive of. Thus is the Lord our light and our life; while our spirit is subordinated to the divine Spirit. "I will put my spirit within you"–then God Himself dwelleth in you. The Spirit of Him that raised up Christ from the dead is in you. With Christ in God your life is hid, and the Spirit seals you, anoints you, and abides in you. By the Spirit we have access to the Father; by the Spirit we perceive our adoption, and learn to cry, "Abba, Father"; by the Spirit we are made partakers of the divine nature, and have communion with the thrice holy Lord.

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I cannot help adding here that it is a very condescending word–"I will put my spirit within you." Is it really so, that the Spirit of God who displays the power and energetic force of God, by whom God's Word is carried into effect– that the Spirit who of old moved upon the face of the waters, and brought order and life from chaos and death–can it be so that He will deign to sojourn in men? God in our nature is a very wonderful conception! God in the babe at Bethlehem, God in the carpenter of Nazareth, God in the "man of sorrows," God in the Crucified, God in Him who was buried in the tomb–this is all marvellous. The incarnation is an infinite mystery of love; but we believe it. Yet, if it were possible to compare one illimitable wonder with another, I should say that God's dwelling in His people and that repeated ten thousand times over, is more marvellous. That the Holy Ghost should dwell in millions of redeemed men and women, is a miracle not surpassed by that of our Lord's espousal of human nature. For our Lord's body was perfectly pure, and the Godhead, while it dwells with His holy manhood, does at least dwell with a perfect and sinless nature; but the Holy Spirit bows Himself to dwell in sinful men; to dwell in men who, after their conversion, still find the flesh warring against the spirit, and the spirit against the flesh; men who are not perfect, though they strive to be so; men who have to lament their shortcomings, and even to confess with shame a measure of unbelief. "I will put my spirit within you" means the abiding of the Holy Spirit in our imperfect nature. Wonder of wonders! Yet is it as surely a fact as it is a wonder. Believers in the Lord Jesus Christ, you have the Spirit of God, for "if any man have not the Spirit of Christ, he is none of his." You could not bear the suspicion that you are not His; and therefore, as surely as you are Christ's, you have His Spirit abiding in you. The Saviour has gone away on purpose that the Comforter might be given to dwell in you, and He does dwell in you. Is it not so? If it be so, admire this condescending God, and worship and praise His name. Sweetly submit to His rule in all things. Grieve not the Spirit of God. Watch carefully that nothing comes within you that may defile the temple of God. Let the faintest monition of the Holy Spirit be law to you. It was a holy mystery that the presence of the Lord was specially within the veil of the Tabernacle, and that the Lord God spake by Urim and Thummim to His people; it is an equally sacred marvel that now the Holy Ghost dwells in our spirits and abides within our nature and speaks to us whatsoever He hears of the Father. By divine impressions which the opened ear can apprehend, and the tender heart can receive, He speaketh still. God grant us to know His still small voice so as to listen to it with reverent humility and loving joy: then shall we know the meaning of these words, "I will put my spirit within you."

Nor have I yet done with commending my text, for I must not fail to remind you that it is a very spiritual word. "I will put my spirit within you" has nothing to do with our wearing a peculiar garb–that would be a matter of little worth. It has nothing to do with affectations of speech–those might readily become a deceptive peculiarity. Our text has nothing to do with outward rites and ceremonies; but goes much further and deeper. It is an instructive symbol when the Lord teaches us our death with Christ by burial in baptism: it is to our great profit that He ordains bread and wine to be tokens of our communion in the body and blood of His dear Son; but these are only outward things, and if they are unattended with the Holy Spirit they fail of their design. There is something infinitely greater in this promise–"I will put my spirit within you." I cannot give you the whole force of the Hebrew, as to the words "within you," unless I paraphrase them a little, and read "I will put my spirit in the midst of you." The sacred deposit is put deep down in our life's secret place. God puts His Spirit not upon the surface of the man, but into the centre of his being. The promise means–"I will put my spirit in your bowels, in your hearts, in the very soul of you." This is an intensely spiritual matter, without admixturing of anything material and visible. It is spiritual, you see, because it is the Spirit that is given; and He is given internally within our spirit. It is true the Spirit operates upon the external life, but it is through the secret and internal life, and of that inward operation our text speaks. This is what we so greatly require. Do you know what it is to attend a service and hear God's truth faithfully preached, and yet you are forced to say, "Somehow or other it did not enter into me; I did not feel the unction and taste the savor of it"? "I will put my spirit within you," is what you need. Do you not read your Bibles, and even pray, and do not both devotional exercises become too much external acts? "I will put my spirit within you" meets this evil. The good Spirit fires your heart; he penetrates your mind; he saturates your soul; he touches the secret and vital springs of your existence. Blessed Word! I love my text. It love it better than I can speak of it.

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Observe once more that this Word is a very effectual one. "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." The Spirit is operative–first upon the inner life, in causing you to love the law of the Lord; and then it moves you openly to keep His statutes concerning Himself, and His judgments between you and your fellow-men. Obedience, if a man should be flogged to it, would be of little worth; but obedience springing out of a life within, this is a priceless breastplate of jewels. If you have a lantern, you cannot make it shine by polishing the glass outside, you must put a candle within it: and this is what God does, He puts the light of the Spirit within us, and then our light shines. He puts His Spirit so deep down into the heart, that the whole nature feels it: it works upward, like a spring from the bottom of a well. It is, moreover, so deeply implanted that there is no removing it. If it were in the memory, you might forget it; if it were in the intellect, you might err in it; but "within you" it touches the whole man, and has dominion over you without fear of failure. When the very kernel of your nature is quickened into holiness, practical godliness is effectually secured. Blessed is he who knows by experience our Lord's words–"The water that I shall give him shall be in him a well of water springing up into everlasting life."

If I should fail in expounding the text, I hope I have so fully commended it to you, that you will turn it over and meditate upon it yourselves, and so get a home-born exposition of it. The key of the text is within its own self; for if the Lord gives you the Spirit, you will then understand his words–"I will put my spirit within you."

II. But now I must work upon THE EXPOSITION OF THE TEXT. I trust the Holy Spirit will aid me therein. Let me show you how the good Spirit manifests the fact that He dwells in men. I have to be very brief on a theme that might require a great length of time; and can only mention a part of His ways and workings.

One of the first effects of the Spirit of God being put within us is quickening. We are dead by nature to all heavenly and spiritual things; but when the Spirit of God comes, then we begin to live. The man visited of the Spirit begins to feel; the terrors of God make him tremble, the love of Christ makes him weep. He begins to fear, and he begins to hope: a great deal of the first and a very little of the second, it may be. He learns spiritually to sorrow: he is grieved that he has sinned, and that he cannot cease from sinning. He begins to desire that which once he despised: he specially desires to find the way of pardon, and reconciliation with God. Ah, dear hearers! I cannot make you feel, I cannot make you sorrow for sin, I cannot make you desire eternal life; but it is all done as soon as this is fulfilled by the Lord, "I will put my spirit within you." The quickening Spirit brings life to the dead in trespasses and sins.

This life of the Spirit shows itself by causing the man to pray. The cry is the distinctive mark of the living child. He begins to cry in broken accents, "God be merciful to me." At the same time that he pleads, he feels the soft relentings of repentance. He has a new mind towards sin, and he grieves that he should have grieved his God. With this comes faith; perhaps feeble and trembling, only a touch of the hem of the Saviour's robe; but still Jesus is his only hope and his sole trust. To Him he looks for pardon and salvation. He dares to believe that Christ can save even him. Then has life come into the soul when trust in Jesus spring up in the heart.

Remember, dear friends, that as the Holy Spirit gives quickening at the first, so He must revive and strengthen it. Whenever you become dull and faint, cry for the Holy Spirit. Whenever you cannot feel in devotion as you wish to feel, and are unable to rise to any heights of communion with God, plead my text in faith, and beg the Lord to do as He hath said, namely, "I will put my spirit within you." Go to God with this covenant clause, even if you have to confess, "Lord, I am like a log, I am a helpless lump of weakness. Unless thou come and quicken me I cannot live to Thee." Plead importunately the promise, "I will put my spirit within you." All the life of the flesh will gender corruption; all the energy that comes of mere excitement will die down into the black ashes of disappointment; the Holy Ghost alone is the life of the regenerated heart. Have you the Spirit? and if you have Him within you, have you only a small measure of His life, and do you wish for more? Then go still where you went at first. There is only one river of the water of life: draw from its floods. You will be lively enough, and bright enough, and strong enough, and happy enough when the Holy Spirit is mighty within your soul.

When the Holy Spirit enters, after quickening He gives enlightening. We cannot make men see the truth, they are so blind; but when the Lord puts His Spirit within them their eyes are opened. At first they may see rather hazily; but still they do see. As the light increases, and the eye is strengthened, they see more and more clearly. What a mercy it is to see Christ, to look unto Him, and so to be lightened! By the Spirit, souls see things in their reality: they see the actual truth of them, and perceive that they are facts. The Spirit of God illuminates every believer, so that he sees still more marvellous things out of God's law; but this never happens unless the Spirit opens his eyes. The apostle speaks of being brought "out of darkness into His marvellous light"; and it is a marvellous light, indeed, to come to the blind and dead. Marvellous because it reveals truth with clearness. It reveals marvellous things in a marvellous way. If hills and mountains, if rocks and stones were suddenly to be full of eyes, it would be a strange thing in the earth, but not more marvellous than for you and me by the illumination of the Holy Spirit to see spiritual things. When you cannot make people see the truth, do not grow angry with them, but cry, "Lord, put thy spirit within them." When you get into a puzzle over the Word of the Lord, do not give up in despair, but believingly cry, "Lord, put thy Spirit within me." Here lies the only true light of the soul. Depend upon it, all that you can see by any light except the Spirit of God you do not spiritually see. If you only see intellectually, or rationally, you do not see to salvation. Unless intellect and reason have received heavenly light, you may see, and yet not see; even as Israel of old. Indeed, your boasted clear sight may aggravate your ruin, like that of the Pharisees, of whom our Lord said, "But now ye say, We see, therefore your sin remaineth." O lord, grant us the Spirit within, for our soul's illumination!

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The Spirit also works conviction. Conviction is more forcible than illumination: it is the setting of a truth before the eye of the soul, so as to make it powerful upon the conscience. I speak to many here who know what conviction means; still I will explain it from my own experience. I knew what sin meant by my reading, and yet I never knew sin in its heinousness and horror, till I found myself bitten by it as by a fiery serpent, and felt its poison boiling in my veins. When the Holy Ghost made sin to appear sin, then was I overwhelmed with the sight, and I would fain have fled from myself to escape the intolerable vision. A naked sin stripped of all excuse, and set in the light of truth, is a worse sight than to see the devil himself. When I saw sin as an offence against a just and holy God, committed by such a proud and yet insignificant creature as myself, then was I alarmed. Sirs, did you ever see and feel yourselves to be sinners? "Oh, yes," you say, "we are sinners." O sirs, do you mean it? Do you know what it means? Many of you are no more sinners in your own estimation than you are Hottentots. The beggar who exhibits a sham sore knows not disease; if he did he would have enough of it without pretences. To kneel down and say, "Lord, have mercy upon us miserable sinners," and then to get up and feel yourself a very decent sort of body, worthy of commendation, is to mock Almighty God. It is by no means a common thing to get hold of a real sinner, one who is truly so in his own esteem; and it is as pleasant as it is rare, for you can bring to the real sinner the real Saviour, and He will welcome him. I do not wonder that Hart said:

"A sinner is a sacred thing,
The Holy Ghost hath made him so."

The point of contact between a sinner and Christ is sin. The Lord Jesus gave Himself for our sins, He never gave Himself for our righteousnesses. He comes to heal the sick, and the point He looks to is our sickness. When a physician is called in he has no patience with things apart from his calling. "Tut, tut!" he cries, " I do not care about your furniture, nor the number of your cows, nor what income tax you pay, nor what politics you admire; I have come to see a sick man about his disease, and if you will not let me deal with it I will be gone." When a sinner's corruptions are loathsome to himself, when his guilt is foul in his own nostrils, when he fears the death that will come of it, then he is really convinced by the Holy Spirit; and no one ever knows sin as his own personal ruin till the Holy Spirit shows it to him. Conviction as to the Lord Jesus comes in the same way. We do not know Christ as our Saviour till the Holy Spirit is put within us. Our Lord says–"He shall receive of mine, and shall shew it unto you," and you never see the things of the Lord Jesus till the Holy Ghost shows them to you. To know Jesus Christ as your Saviour, as one who died for you in particular, is a knowledge which only the Holy Spirit imparts. To apprehend present salvation, as your own personally, comes by your being convinced of it by the Spirit. Oh, to be convinced of righteousness, and convinced of acceptance in the Beloved! This conviction cometh only of Him that hath called you, even of Him of whom the Lord saith, "I will put my Spirit within you."

Furthermore, the Holy Spirit comes into us for purification. "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." When the Spirit comes, He infuses a new life, and that new life is a fountain of holiness. The new nature cannot sin, because it is born of God, and "it is a living and incorruptible seed." This life produces good fruit, and good fruit only. The Holy Ghost is the life of holiness. At the same time, the coming of the Holy Ghost into the soul gives a mortal stab to the power of sin. The old man is not absolutely dead, but it is crucified with Christ. It is under sentence, and before the eye of the law it is dead; but as a man nailed to a cross may linger long, but yet he cannot live, so the power of evil dies hard, but die it must. Sin is an executed criminal: those nails which fasten it to the cross will hold it fast till no breath remains in it. God the Holy Ghost gives the power of sin its death wound. The old nature struggles in its dying agonies, but it is doomed, and die it must. But you never will overcome sin by your own power, nor by any energy short of that of the Holy Spirit. Resolves may bind it, as Samson was bound with cords; but sin will snap the cords asunder. The Holy Spirit lays the axe at the root of sin, and fall it must. The Holy Ghost within a man is "the Spirit of judgment, the Spirit of burning." Do you know Him in that character? As the Spirit of judgment, the Holy Spirit pronounces sentence on sin, and it goes out with the brand of Cain upon it. He does more: He delivers sin over to burning. He executes the death penalty on that which He has judged. How many of our sins have we had to burn alive! and it has cost us no small pain to do it. Sin must be got out of us by fire, if no gentler means will serve; and the Spirit of God is a consuming fire. Truly, "our God is a consuming fire." They paraphrase it, "God out of Christ is a consuming fire"; but that is not Scripture: it is, "our God," our covenant God, who is a consuming fire to refine us from sin. Has not the Lord said, "I will purely purge away all thy dross, and take away all thy sin"? This is what the Spirit does, and it is by no means easy work for the flesh, which would spare many a flattering sin if it could.

The Holy Spirit bedews the soul with purity till He saturates it. Oh, to have a heart saturated with holy influences till it shall be as Gideon's fleece, which held so much dew that Gideon could wring out a bowl full from it! Oh, that our whole nature were filled with the Spirit of God; that we were sanctified wholly, body, soul, and spirit! Sanctification is the result of the Holy Spirit being put within us.

Next, the Holy Ghost acts in the heart as the Spirit of preservation. Where He dwells men do not go back unto perdition. He works in them a watchfulness against temptation day by day. He works in them to wrestle against sin. Rather than sin a believer would die ten thousand deaths. He works in believers union to Christ, which is the source and guarantee of acceptable fruitfulness. He creates in the saints those holy things which glorify God, and bless the sons of men. All true fruit is the fruit of the Spirit. Every true prayer must be "praying in the Holy Ghost." He helpeth our infirmities in prayer. Even the hearing of the Word of the Lord is of the Spirit, for John says, "I was in the Spirit on the Lord's day, and heard behind me a great voice." Everything that comes of the man, or is kept alive in the man, is first infused and then sustained and perfected of the Spirit. "It is the spirit that quickeneth; the flesh profiteth nothing." We never go an inch towards heaven in any other power than that of the Holy Ghost. We do not even stand fast and remain steadfast except as we are upheld by the Holy Spirit. The vineyard which the Lord hath planted He also preserves; as it is written, "I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." Did I hear that young man say, "I should like to become a Christian, but I fear I should not hold out? How am I to be preserved?" A very proper inquiry for "He that endureth to the end, the same shall be saved." Temporary Christians are no Christians: only the believer who continues to believe will enter heaven. How, then, can we hold on in such a world as this? Here is the answer. "I will put my spirit within you." When a city has been captured in war, those who formerly possessed it seek to win it back again; but the king who captured it sends a garrison to live within the walls, and he said to the captain, "Take care of this city that I have conquered, and let not the enemy take it again." So the Holy Ghost is the garrison of God within our redeemed humanity, and he will keep us to the end. "May the peace of God, which passeth all understanding, keep your hearts and minds through Christ Jesus." For preservation, then, we look to the Holy Spirit.

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Lest I weary you, I will be very brief upon the next point: the Holy Spirit within us is for guidance. The Holy Spirit is given to lead us into all truth. Truth is like a vast grotto, and the Holy Spirit brings torches, and shows us all the splendour of the roof; and since the passage seems intricate, He knows the way, and He lead us into the deep things of God. He opens up to us one truth after another, by His light and by His guidance, and thus we are "taught of the Lord." He is also our practical guide to heaven, helping and directing us on the upward journey. I wish Christian people oftener inquired of the Holy Ghost as to guidance in their daily life. Know ye not that the Spirit of God dwelleth in you? You need not always be running to this friend and to that to get direction: wait upon the Lord in silence, sit still in quiet before the oracle of God. Use the judgment God has given you; but when that suffices not, resort to Him whom Mr. Bunyan calls "the Lord High Secretary," who lives within, who is infinitely wise, and who can guide you by making you to "hear a voice behind you saying, This is the way, walk ye in it." The Holy Ghost will guide you in life; He will guide you in death; and He will guide you to glory. He will guard you from modern error, and from ancient error, too. He will guide you in a way that you know not; and through the darkness He will lead you in a way you have not seen: these things will He do unto you, and not forsake you.

Oh, this precious text! I seem to have before me a great cabinet full of jewels rich and rare. May God the Holy Ghost Himself come and hand these out to you, and may you be adorned with them all the days of your life!

Last of all, "I will put my spirit within you," that is, by way of consolation, for His choice name is "The Comforter." Our God would not have His children unhappy, and therefore, He Himself, in the third Person of the blessed Trinity, has undertaken the office of Comforter. Why does your face such mournful colours wear? God can comfort you. You that are under the burden of sin; it is true no man can help you into peace, but the Holy Ghost can. O God, to every seeker here who has failed to final rest, grant Thy Holy Spirit! Put Thy Spirit within him, and he will rest in Jesus. And you dear people of God, who are worried, remember that worry and the Holy Ghost are very contradictory one to another. "I will put my spirit within you" means that you shall become gentle, peaceful, resigned, and acquiescent in the divine will. Then you will have faith in God that all is well. That text with which I began my prayer this morning was brought home to my heart this week. Our dearly beloved friend Adolph Saphir passed away last Saturday, and his wife died three or four days before him. When my dear brother, Dr. Sinclair Patterson, went to see him, the beloved Saphir said to him, "God is light, and in him is no darkness at all." Nobody would have quoted that passage but Saphir, the Biblical student the lover of the word, the lover of the God of Israel. "God is light, and in him is no darkness at all." His dear wife is gone, and he himself is ill; but "God is light, and in him is no darkness at all." This is a deep well of overflowing comfort, if you understand it well. God's promise is light as well as his promise, and the Holy Spirit makes us know this. God's word and will and way are all light to his people, and in him is no darkness at all for them. God himself is purely and only light. What if there be darkness in me, there is no darkness in him; and his Spirit causes me to fly to him! What if there be darkness in my family, there is no darkness in my covenant God, and his Spirit makes me rest in him. What if there be darkness in me by reason of my failing strength, there is no failing in him, and there is no darkness in him: his Spirit assures me of this. David says– "God my exceeding joy"; and such He is to us. "Yea, mine own God is he"! Can you say, "My God, my God"? Do you want anything more? Can you conceive of anything beyond your God? Omnipotent to work all for ever! Infinite to give! Faithful to remember! He is all that is good. Light only: "in him is no darkness at all." I have all light, yea, all things, when I have my God. The Holy Spirit makes us apprehend this when He is put within us. Holy Comforter, abide with us, for then we enjoy the light of heaven. Then are we always peaceful and even joyful; for we walk in unclouded light. In Him our happiness sometimes rises into great waves of delight, as if it leaped up to the glory. The Lord make this text your own–"I will put my Spirit within you." Amen.

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The Comforter


"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you."–John 14:26.

Good old Simeon called Jesus the consolation of Israel; and so he was. Before his actual appearance, his name was the day-star; cheering the darkness, and prophetic of the rising sun. To him they looked with the same hope which cheers the nightly watcher, when from the lonely castle-top he sees the fairest of the stars, and hails her as the usher of the morn. When he was on earth, he must have been the consolation of all those who were privileged to be his companions. We can imagine how readily the disciples would run to Christ to tell him of their griefs, and how sweetly, with that matchless intonation of his voice, he would speak to them, and bid their fears be gone. Like children, they would consider him as their Father; and to him every want, every groan, every sorrow, every agony, would at once be carried; and he, like a wise physician, had a balm for every wound; he had mingled a cordial for their every care; and readily did he dispense some mighty remedy to allay all the fever of their troubles. Oh! it must have been sweet to have lived with Christ. Surely, sorrows were then but joys in masks, because they gave an opportunity to go to Jesus to have them removed. Oh! would to God, some of us may say, that we could have lain our weary heads upon the bosom of Jesus, and that our birth had been in that happy era, when we might have heard his kind voice, and seen his kind look, when he said, "Let the weary ones come unto me."

But now he was about to die. Great prophecies were to be fulfilled; and great purposes were to be answered; therefore, Jesus must go. It behoved him to suffer, that he might be made a propitiation for our sins. It behoved him to slumber in the dust awhile, that he might perfume the chamber of the grave to make it–

"No more a charnel house to fence
The relics of lost innocence."

It behoved him to have a resurrection, that we, who shall one day be the dead in Christ, might rise first, and in glorious bodies stand upon earth. And if behoved him that he should ascend up on high, that he might lead captivity captive; that he might chain the fiends of hell; that he might lash them to his chariot-wheels, and drag them up high heaven's hill, to make them feel a second overthrow from his right arm, when he should dash them from the pinnacles of heaven down to the deeper depths beneath. "It is right I should go away from you," said Jesus, "for if I go not away, the Comforter will not come." Jesus must go. Weep, ye disciples; Jesus must be gone. Mourn, ye poor ones, who are to be left without a Comforter. But hear how kindly Jesus speaks: "I will not leave you comfortless, I will pray the Father, and he shall send you another Comforter, who shall be with you, and shall dwell in you forever." He would not leave those few poor sheep alone in the wilderness; he would not desert his children, and leave them fatherless. Albeit that he had a mighty mission which did fill his heart and hand; albeit he had so much to perform, that we might have thought that even his gigantic intellect would be overburdened; albeit he had so much to suffer, that we might suppose his whole soul to be concentrated upon the thought of the sufferings to be endured. Yet it was not so; before he left, he gave soothing words of comfort; like the good Samaritan, he poured in oil and wine, and we see what he promised: "I will send you another Comforter–one who shall be just what I have been, yea, even more; who shall console you in your sorrows, remove your doubts, comfort you in your afflictions, and stand as my vicar on earth, to do that which I would have done had I tarried with you."

Before I discourse of the Holy Ghost as the Comforter, I must make one or two remarks on the different translations of the word rendered "Comforter." The Rhenish translation, which you are aware is adopted by Roman Catholics, has left the word untranslated, and gives it "Paraclete." "But the Paraclete, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things." This is the original Greek word, and it has some other meanings besides "Comforter." Sometimes it means the monitor or instructor: "I will send you another monitor, another teacher." Frequently it means "Advocate;" but the most common meaning of the word is that which we have here: "I will send you another Comforter." However, we cannot pass over those other two interpretations without saying something upon them.

"I will send you another teacher." Jesus Christ had been the official teacher of his saints whilst on earth. They called no man Rabbi except Christ. They sat at no men's feet to learn their doctrines; but they had them direct from the lips of him who "spake as never man spake." "And now," says he, "when I am gone, where shall you find the great infallible teacher? Shall I set you up a pope at Rome, to whom you shall go, and who shall be your infallible oracle? Shall I give you the councils of the church to be held to decide all knotty points?" Christ said no such thing. "I am the infallible paraclete, or teacher, and when I am gone, I will send you another teacher, and he shall be the person who is to explain Scripture; he shall be the authoritative oracle of God, who shall make all dark things light, who shall unravel mysteries, who shall untwist all knots of revelation, and shall make you understand what you could not discover, had it not been for his influence." And, beloved, no man ever learns anything aright, unless he is taught of the Spirit. You may learn election, and you may know it so that you shall be damned by it, if you are not taught of the Holy Ghost; for I have known some who have learned election to their soul's destruction; they have learned it so that they said they were of the elect, whereas, they had no marks, no evidences, and no works of the Holy Ghost in their souls. There is a way of learning truth in Satan's college, and holding it in licentiousness; but if so, it shall be to your souls as poison to your veins and prove your everlasting ruin. No man can know Jesus Christ unless he is taught of God. There is no doctrine of the Bible which can be safely, thoroughly, and truly learned, except by the agency of the one authoritative teacher. Ah! tell me not of systems of divinity; tell me not of schemes of theology; tell me not of infallible commentators, or most learned and most arrogant doctors; but tell me of the Great Teacher, who shall instruct us, the sons of God, and shall make us wise to understand all things. He is the Teacher; it matters not what this man or that man says; I rest on no man's boasting authority, nor will you. Ye are not to be carried away with the craftiness of men, nor sleight of words; this is the authoritative oracle–the Holy Ghost resting in the hearts of his children.

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The other translation is advocate. Have you ever thought how the Holy Ghost can be said to be an advocate? You know Jesus Christ is called the wonderful, the counsellor, the mighty God; but how can the Holy Ghost be said to be an advocate? I suppose it is thus; he is an advocate on earth to plead against the enemies of the cross. How was it that Paul could so ably plead before Felix and Agrippa? How was it that the Apostles stood unawed before the magistrates, and confessed their Lord? How has it come to pass, that in all times God's ministers have been made fearless as lions, and their brows have been firmer than brass; their hearts sterner than steel, and their words like the language of God? Why, it was simply for this reason; that it was not the man who pleaded, but it was God the Holy Ghost pleading through him. Have you never seen an earnest minister, with hands uplifted and eyes dropping tears, pleading with the sons of men? Have you never admired that portrait from the hand of old John Bunyan?–a grave person with eyes lifted up to heaven, the best of books in his hand, the law of truth written on his lips, the world behind his back, standing as if he pleaded with men, and a crown of gold hanging over his head. Who gave that minister so blessed a manner, and such goodly matter? Whence came his skill? Did he acquire it in the college? Did he learn it in the seminary? Ah, no. He learned it of the God of Jacob; he learned it of the Holy Ghost; for the Holy Ghost is the great counsellor who teaches us how to advocate his cause aright.

But, beside this, the Holy Ghost is the advocate in men's hearts. Ah! I have known men reject a doctrine until the Holy Ghost began to illuminate them. We, who are the advocates of the truth, are often very poor pleaders; we spoil our cause by the words we use; but it is a mercy that the brief is in the hand of a special pleader, who will advocate successfully, and overcome the sinner's opposition. Did you ever know him fail once? Brethren, I speak to your souls; has not God in old times convinced you of sin? Did not the Holy Ghost come and prove that you were guilty, although no minister could ever get you out of your self-righteousness? Did he not advocate Christ's righteousness? Did he not stand and tell you that your works were filthy rags? And when you had well-nigh still refused to listen to his voice, did he not fetch hell's drum and make it sound about your ears; bidding you look through the vista of future years, and see the throne set, and the books open, and the sword brandished, and hell burning, and fiends howling, and the damned shrieking forever? And did he not convince you of the judgment to come? He is a mighty advocate when he pleads in the soul–of sin, of righteousness, and of the judgment to come. Blessed advocate! Plead in my heart; plead with my conscience. When I sin, make conscience bold to tell me of it; when I err, make conscience speak at once; and when I turn aside to crooked ways, then advocate the cause of righteousness, and bid me sit down in confusion, knowing by guiltiness in the sight of God.

But there is yet another sense in which the Holy Ghost advocates, and that is, he advocates our cause with Jesus Christ, with groanings that cannot be uttered. O my soul! thou art ready to burst within me. O my heart! thou art swelled with grief. The hot tide of my emotion would well-nigh overflood the channels of my veins. I long to speak, but the very desire chains my tongue. I wish to pray, but the fervency of my felling curbs my language. There is a groaning within that cannot be uttered. Do you know who can utter that groaning? who can understand it, and who can put it into heavenly language, and utter it in a celestial tongue, so that Christ can hear it? O yes; it is God the Holy spirit; he advocates our cause with Christ, and then Christ advocates it with his Father. He is the advocate who maketh intercession for us, with groanings that cannot be uttered.

Having thus explained the Spirit's office as a teacher and advocate, we now come to the translation of our version–the Comforter; and here I shall have three divisions: first, the comforter; secondly, the comfort; and thirdly, the comforted.

I. First, then, the COMFORTER. Briefly let me run over in my mind, and in your minds too, the characteristics of this glorious Comforter. Let me tell you some of the attributes of his comfort, so that you may understand how well adapted he is to your case.

And first, we will remark, that God the Holy Ghost is a very loving Comforter. I am in distress, and I want consolation. Some passer-by hears of my sorrow, and he steps within, sits down, and essays to cheer me; he speaks soothing words, but he loves me not; he is a stranger; he knows me not at all; he has only come in to try his skill. And what is the consequence? His words run o'er me like oil upon a slab of marble–they are like the pattering rain upon the rock; they do not break my grief; it stands unmoved as adamant, because he has no love for me. But let some one who loves me dear as his own life, come and plead with me, then truly his words are music; they taste like honey; he knows the password of the doors of my heart, and my ear is attentive to every word; I catch the intonation of each syllable as it falls, for it is like the harmony of the harps of heaven. Oh! there is a voice in love, it speaks a language which is its own; it has an idiom and a brogue which none can mimic; wisdom cannot imitate it; oratory cannot attain unto it; it is love alone which can reach the mourning heart; love is the only handkerchief which can wipe the mourner's tears away. And is not the Holy Ghost a loving comforter? Dost thou know, O saint, how much the Holy Spirit loves thee? Canst thou measure the love of the Spirit? Dost thou know how great is the affection of his soul towards thee? Go measure heaven with thy span; go weigh the mountains in the scales; go take the ocean's water, and tell each drop; go count the sand upon the sea's wide shore; and when thou hast accomplished this, thou canst tell how much he loveth thee. He has loved thee long, he has loved thee well, he loved thee ever, and he still shall love thee; surely he is the person to comfort thee, because he loves. Admit him, then, to your heart, O Christian, that he may comfort you in your distress.

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But next, he is a faithful Comforter. Love sometimes proveth unfaithful. "Oh! sharper than a serpent's tooth" is an unfaithful friend! Oh! far more bitter than the gall of bitterness, to have a friend turn from me in my distress! Oh! woe of woes, to have one who loves me in my prosperity, forsake me in the dark day of my trouble. Sad indeed; but such is not God's Spirit. He ever loves, and loves even to the end–a faithful Comforter. Child of God, you are in trouble. A little while ago, you found him a sweet and loving Comforter; you obtained relief from him when others were but broken cisterns; he sheltered you in his bosom, and carried you in his arms. Oh, wherefore dost thou distrust him now? Away with thy fears; for he is a faithful Comforter. "Ah!, but," thou sayest, "I fear I shall be sick, and shall be deprived of his ordinances." Nevertheless he shall visit thee on thy sick bed, and sit by thy side, to give thee consolation. "Ah! but I have distresses greater than you can conceive of; wave upon wave rolleth over me; deep calleth unto deep, at the noise of the Eternal's waterspouts." Nevertheless, he will be faithful to his promise. "Ah! but I have sinned." So thou hast, but sin cannot sever thee from his love; he loves thee still. Think not, O poor downcast child of God, because the scars of thine old sins have marred thy beauty, that he loves thee less because of that blemish. O no! He loved thee when he foreknew thy sin; he loved thee with the knowledge of what the aggregate of thy wickedness would be; and he does not love thee less now. Come to him in all boldness of faith; tell him thou hast grieved him, and he will forget thy wandering, and will receive thee again; the kisses of his love shall be bestowed upon thee, and the arms of his grace shall embrace thee. He is faithful; trust him, he will never deceive you; trust him, he will never leave you.

Again, he is an unwearied Comforter. I have sometimes tried to comfort persons, and have been tired. You, now and then, meet with a case of a nervous person. You ask, "What is your trouble?" You are told; and you essay, if possible, to remove it; but while you are preparing your artillery to battle the trouble, you find that it has shifted its quarters, and is occupying quite a different position. You change your argument and begin again; but lo, it is again gone, and you are bewildered. You feel like Hurcules, cutting off the evergrowing heads of the Hydra, and you give up your task in despair. You meet with persons whom it is impossible to comfort, reminding one of the man who locked himself up in fetters, and threw the key away, so that nobody could unlock him. I have found some in the fetters of despair. "O, I am the man," say they, "that has seen affliction; pity me, pity me, O, my friends;" and the more you try to comfort such people, the worse they get; and, therefore, out of all heart, we leave them to wander alone among the tombs of their former joys. But the Holy Ghost is never out of heart with those whom he wishes to comfort. He attempts to comfort us, and we run away from the sweet cordial; he gives us some sweet draught to cure us, and we will not drink it; he gives some wondrous potion to charm away all our troubles, and we put it away from us. Still be pursues us; and though we say that we will not be comforted, he says we shall be, and when he has said, he does it; he is not to be wearied by all our sins, nor by all our murmurings.

And oh, how wise a Comforter is the Holy Ghost. Job had comforters, and I think he spoke the truth when he said, "Miserable comforters are ye all." But I dare say they esteemed themselves wise; and when the young man Elihu rose to speak, they thought he had a world of impudence. Were they not "grave and reverend seigniors?" Did not they comprehend his grief and sorrow? If they could not comfort him, who could? But they did not find out the cause. They thought he was not really a child of God, that he was self-righteous, and they gave him the wrong physic. It is a bad case when the doctor mistakes a disease and gives a wrong prescription, and so perhaps kills the patient. Sometimes, when we go and visit people, we mistake their disease; we want to comfort them on this point, whereas they do not require any such comfort at all, and they would be better left alone, than spoiled by such unwise comforters as we are. But oh, how wise the Holy Spirit is! He takes the soul, lays it on the table, and dissects it in a moment; he finds out the root of the matter, he sees where the complaint is, and then he applies the knife where something is required to be taken away, or puts a plaster where the sore is; and he never mistakes. O how wise is the blessed Holy Ghost; from ever comforter I turn, and leave them all, for thou art he who alone givest the wisest consolation.

Then mark, how safe a Comforter the Holy Ghost is. All comfort is not safe, mark that. There is a young man over there very melancholy. You know how he became so. He stepped into the house of God and heard a powerful preacher, and the word was blessed, and convinced him of sin. When he went home, his father and the rest found there was something different about him, "Oh," they said, "John is mad, he is crazy;" and what said his mother? "Send him into the country for a week; let him go to the ball or the theatre." John, did you find any comfort there? "Ah no; they made me worse, for while I was there I thought hell might open and swallow me up." Did you find any relief in the gayeties of the world? "No," say you, "I thought it was idle waste of time." Alas! this is miserable comfort, but it is the comfort of the worldling; and, when a Christian gets into distress, how many will recommend him this remedy and the other. "Go and hear Mr. So-and-so preach;" "have a few friends at you house;" "Read such-and-such a consoling volume;" and very likely it is the most unsafe advice in the world. The devil will sometimes come to men's souls as a false comforter; and he will say to the soul, "What need is there to make all this ado about repentance? you are no worse than other people;" and he will try to make the soul believe, that what is presumption, is the real assurance of the Holy Ghost; thus he deceives many by false comfort. Ah! there have been many, like infants, destroyed by elixirs, given to lull them to sleep; many have been ruined by the cry of "peace, peace," when there is no peace; hearing gentle things, when they ought to be stirred to the quick. Cleopatra's asp was brought in a basket of flowers; and men's ruin often lurks in fair and sweet speeches. But the Holy Ghost's comfort is safe, and you may rest on it. Let him speak the word, and there is a reality about it; let him give the cup of consolation, and you may drink it to the bottom; for in its depths there are no dregs, nothing to intoxicate or ruin, it is all safe.

Moreover, the Holy Ghost is an active Comforter; he does not comfort by words, but by deeds. Some comfort by, "Be ye warmed, and be ye filled, giving nothing." But the Holy Ghost gives, he intercedes with Jesus; he gives us promises, he gives us grace, and so he comforts us. Mark again, he is always a successful Comforter; he never attempts what he cannot accomplish.

Then, to close up, he is an ever-present Comforter, so that you never have to send for him. Your God is always near you; and when you need comfort in your distress, behold the word is nigh thee; it is in thy mouth, and in thy heart. He is an ever-present help in time of trouble. I wish I had time to expand these thoughts, but I cannot.

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II. The second thing is the COMFORT. Now there are some persons who make a great mistake about the influence of the Holy Spirit. A foolish man, who had a fancy to preach in a certain pulpit, though in truth he was quite incapable of the duty, called upon the minister, and assured him solemnly, that it had been revealed to him by the Holy Ghost that he was to preach in his pulpit. "Very well," said the minister, "I suppose I must not doubt your assertion, but as it has not been revealed to me that I am to let you preach, you must go your way, until it is." I have heard many fanatical persons say the Holy Spirit revealed this and that to them. Now, that is very generally revealed nonsense. The Holy Ghost does not reveal anything fresh now. He brings old things to our remembrance. "He shall teach you all things, and bring all things to your remembrance, whatsoever I have told you." The canon of revelation is closed, there is no more to be added; God does not give a fresh revelation, but he rivets the old one. When it has been forgotten, and laid in the dusty chamber of our memory, he fetches it out and cleans the picture, but does not paint a new one. There are no new doctrines, but the old ones are often revived. It is not, I say, by any new revelation that the Spirit comforts. He does so by telling us old things over again; he brings a fresh lamp to manifest the treasures hidden in Scripture; he unlocks the strong chests in which the truth has long lain, and he points to secret chamber filled with untold riches; but he coins no more, for enough is done. Believer! there is enough in the Bible for thee to live upon forever. If thou shouldst outnumber the years of Methuselah, there would be no need for a fresh revelation; if thou shouldst live till Christ should come upon the earth, there would be no need for the addition of a single word; if thou shouldst go down as deep as Jonah, or even descend as David said he did into the belly of hell, still there would be enough in the Bible to comfort thee without a supplementary sentence. But Christ says, "He shall take of mine, and show it unto you." Now, let me just tell you briefly what it is the Holy Ghost tells us.

Ah! does he not whisper to the heart, "Saint, be of good cheer; there is one who died for thee; look to Calvary, behold his wounds, see the torrent gushing from his side–there is thy purchaser, and thou art secure. He loves thee with an everlasting love, and this chastisement is meant for thy good; each stroke is working thy healing; by the blueness of the wound thy soul is made better." "Whom he loveth he chasteneth, and scourgeth every son whom he receiveth." Doubt not his grace, because of thy tribulation; but believe that he loveth thee as much in seasons of trouble, as in times of happiness. And then, moreover, he says, "What is all thy suffering compared with that of thy Lord's? or what, when weighed in the scales of Jesus' agonies, is all thy distress? And especially at times does the Holy Ghost take back the veil of heaven, and lets the soul behold the glory of the upperworld! Then it is that the saint can say, "O thou art a Comforter to me!"

"Let cares like a wild deluge come,
And storms of sorrow fall;
May I but safely reach my home,
My God, my heaven, my all."

Some of you could follow, were I to tell of manifestations of heaven. You, too, have left sun, moon, and stars at your feet, while, in you flight, outstripping the tardy lightning, you have seemed to enter the gates of pearl, and tread the golden streets, borne aloft on wings of the Spirit. But here we must not trust ourselves; lest, lost in reverie, we forget our theme.

III. And now, thirdly, who are the comforted persons? I like, you know, at the end of my sermon to cry out, "Divide! divide!" There are two parties here–some who are comforted, and others who are the comfortless ones–some who have received the consolations of the Holy Ghost, and some who have not. Now let us try and sift you, and see which is the chaff and which is the wheat; and may God grant that some of the chaff may, this night, be transformed into his wheat!

You may say, "How am I to know whether I am a recipient of the comfort of the Holy Ghost?" You may know it by one rule. If you have received one blessing from God, you will receive all other blessings too. Let me explain myself. If I could come here as an auctioneer, and sell the gospel off in lots, I should dispose of it all. If I could say, here is justification through the blood of Christ–free; giving away, gratis; many a one would say, "I will have justification; give it to me; I wish to be justified; I wish to be pardoned." Suppose I took sanctification, the giving up of all sin, a thorough change of heart, leaving off drunkenness and swearing; many would say, "I don't want that; I should like to go to heaven, but I do not want that holiness; I should like to be saved at last, but I should like to have my drink still; I should like to enter glory, but then I must have an oath or two on the road." Nay, but, sinner, if thou hast one blessing, thou shalt have all. God will never divide the gospel. He will not give justification to that man, and sanctification to another–pardon to one, and holiness to another. No, it all goes together. Whom he call, them he justifies; whom he justifies, them he sanctifies; and whom he sanctifies, them he also glorifies. Oh; if I could lay down nothing but the comforts of the gospel, ye would fly to them as flies do to honey. When ye come to be ill, ye send for the clergyman. Ah! you all want your minister then to come and give you consoling words. But, if he be an honest man, he will not give some of you a particle of consolation. He will not commence pouring oil, when the knife would be better. I want to make a man feel his sins before I dare tell him anything about Christ. I want to probe into his soul and make him feel that he is lost before I tell him anything about the purchased blessing. It is the ruin of many to tell them, "Now just believe on Christ, and that is all you have to do." If, instead of dying, they get better, they rise up white-washed hypocrites–that is all. I have heard of a city missionary who kept a record of two thousand persons who were supposed to be on their death-bed, but recovered, and whom he should have put down as converted persons had they died; and how many do you think lived a Christian life afterwards out of the two thousand? Not two. Positively he could only find one who was found to live afterwards in the fear of God. Is it not horrible that when men and women come to die, they should cry, "Comfort, comfort?" and that hence their friends conclude that they are children of God, while, after all, they have no right to consolation, but are intruders upon the enclosed grounds of the blessed God. O God, may these people ever be kept from having comfort when they have no right to it! Have you the other blessings? Have you had the conviction of sin? Have you ever felt your guilt before God? Have your souls been humbled at Jesus' feet? And have you been made to look to Calvary alone for your refuge? If not, you have no right to consolation. Do not take an atom of it. The Spirit is a convincer before he is a Comforter; and you must have the other operations of the Holy Spirit, before you can derive anything from this.

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And now I have done. You have heard what this babbler hath said once more. What has it been? Something about the Comforter. But let me ask you, before you go, what do you know about the Comforter? Each one of you, before descending the steps of this chapel, let this solemn question thrill through your souls–What do you know of the Comforter? O! poor souls, if ye know not the Comforter, I will tell you what you shall know–You shall know the Judge! If ye know not the Comforter on earth, ye shall know the Condemner in the next world, who shall cry, "Depart, ye cursed, into everlasting fire in hell." Well might Whitefield call out, "O earth, earth, earth, hear the word of the Lord!" If ye were to live here forever, ye might slight the gospel; if ye had a lease of your lives, ye might despise the Comforter. But, sirs, ye must die. Since last we met together, probably some have gone to their long last home; and ere we meet again in this sanctuary, some here will be amongst the glorified above, or amongst the damned below. Which will it be? Let you soul answer. If to-night you fell down dead in your pews, or where you are standing in the gallery, where would you be? in heaven or in hell? Ah! deceive not yourselves; let conscience have its perfect work; and if in the sight of God, you are obliged to say, "I tremble and fear lest my portion should be with unbelievers," listen one moment, and then I have done with thee. "He that believeth and is baptized shall be saved, and he that believeth not shall be damned." Weary sinner, hellish sinner, thou who art the devil's castaway, reprobate, profligate, harlot, robber, thief, adulterer, fornicator, drunkard, swearer, Sabbath-breaker–list! I speak to thee as well as to the rest. I exempt no man. God hath said there is no exemption here. "Whosoever believeth on the name of Jesus Christ shall be saved." Sin is no barrier; thy guilt is no obstacle. Whosoever–though he were as black as Satan, though he were filthy as a fiend–whosoever this night believes, shall have every sin forgiven, shall have every crime effaced; shall have ever iniquity blotted out; shall be saved in the Lord Jesus Christ, and shall stand in heaven safe and secure. That is the glorious gospel. God apply it to your hearts, and give you faith in Jesus!

"We have listened to the preacher–
Truth by him has now been shown;
But we want a GREATER TEACHER,
From the everlasting throne;
APPLICATION
Is the work of God alone."

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The Death of Christ


"Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand."–Isaiah 53:10.

THAT myriads of eyes are casting their glances at the sun! What multitudes of men lift up their eyes, and behold the starry orbs of heaven! They are continually watched by thousands–but there is one great transaction in the world's history, which every day commands far more spectators than that sun which goeth forth like a bridegroom, strong to run his race. There is one great event, which every day attracts more admiration than do the sun, and moon, and stars, when they march in their courses. That event is, the death of our Lord Jesus Christ. To it, the eyes of all the saints who lived before the Christian era were always directed; and backwards, through the thousand years of history, the eyes of all modern saints are looking. Upon Christ, the angels in heaven perpetually gaze. "Which things the angels desire to look into," said the apostle. Upon Christ, the myriad eyes of the redeemed are perpetually fixed; and thousands of pilgrims, through this world of tears, have no higher object for their faith, and no better desire for their vision, than to see Christ as he is in heaven, and in communion to behold his person. Beloved, we shall have many with us, whilst this morning we turn our face to the Mount of Calvary. We shall not be solitary spectators of the fearful tragedy of our Saviour's death: we shall but dart our eyes to that place which is the focus of heaven's joy and delight, the cross of our Lord and Saviour Jesus Christ.

Taking our text, then, as a guide, we propose to visit Calvary, hoping to have the help of the Holy Spirit whilst we look upon him who died upon the cross. I would have you notice this morning, first of all, the cause of Christ's death–"It pleased the Lord to bruise him." "It pleased Jehovah to bruise him," saith the original; "he hath put him to grief." Secondly, the reason of Christ's death–"When thou shalt make his soul an offering for sin." Christ died because he was an offering for sin. And then, thirdly, the effects and consequences of Christ's death. "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." Come, Sacred Spirit, now, whilst we attempt to speak on these matchless themes.

I. First, we have THE ORIGIN OF CHRIST'S DEATH. "It pleased Jehovah to bruise him; he hath put him to griefs." He who reads Christ's life, as a mere history, traces the death of Christ to the enmity of the Jews, and to the fickle character of the Roman governor. In this he acteth justly, for the crime and sin of the Saviour's death must lay at the door of manhood. This race of ours became a deicide and slew the Lord, and nailed its Saviour to a tree. But he who reads the Bible with the eye of faith, desiring to discover its hidden secrets, sees something more in the Saviour's death than Roman cruelty, or Jewish malice: he sees the solemn decree of God fulfilled by men, who were the ignorant, but guilty instruments of its accomplishment. He looks beyond the Roman spear and nail, beyond the Jewish taunt and jeer, up to the Sacred Fount, whence all things flow, and traces the crucifixion of Christ to the breast of Deity. He believes with Peter–"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." We dare not impute to God the sin, but at the same time the fact, with all its marvelous effects in the world's redemption, we must ever trace to the Sacred Fountain of divine love. So cloth our prophet. He says, "It pleased Jehovah to bruise him. He overlooks both Pilate and Herod, and traces it to the heavenly Father, the first Person in the Divine Trinity. "It pleased the Lord to bruise him, he hath put him to grief."

Now, beloved, there be many who think that God the Father is at best but an indifferent spectator of salvation. Others do belie him still more. They look upon Him as an unloving, severe Being, who had no love to the human race, and could only be made loving by the death and agonies of our Saviour. Now, this is a foul libel upon the fair and glorious grace of God the Father, to whom for ever be honor: for Jesus Christ did not die to make God loving, but he died because God was loving.

"Twas not to make Jehovah's love
Toward his people flame,
That Jesus from the throne above,
A suffering man became.

"Twas not the death which he endured,
Nor all the pangs he bore,
That God's eternal love procured,
For God was love before."

Christ was sent into the world by his Father, as the consequence of the Father's affection for his people. Yea, he "so loved the world, that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life. The fact is, that the Father as much decreed salvation, as much effected it, and as much delighted in it, as did either God the Son, or God the Holy Spirit. And when we speak of the Saviour of the world, we must always include in that word, if we speak in a large sense, God the Father, God the Son, and God the Holy Ghost, for all these three, as one God, do save us from our sins. The text puts away every hard thought concerning the Father, by telling us that it pleased Jehovah to bruise Jesus Christ. The death of Christ is traceable to God the Father. Let us try if we can see it is so.

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1. First it is traceable in decree. God, the one God of heaven and earth, hath the book of destiny entirely in his power. In that book there is nothing written by a stranger's hand. The penmanship of the solemn book of predestination is from beginning to end entirely divine.

"Chained to his throne a volume lies,
With all the fates of men,
With every angel's form and size
Drawn by th' eternal pen."

No inferior hand hath sketched even so much as the least minute parts of providence. It was all, from its Alpha to its Omega, from its divine preface to its solemn finis, marked out, designed, sketched, and planned by the mind of the all-wise, all-knowing God. Hence, not even Christ's death was exempt from it. He that wings an angel and guides a sparrow, he that protects the hairs of our head from falling prematurely to the ground, was not likely, when he took notice of such little things, to omit in his solemn decrees the greatest wonder of earth's miracles, the death of Christ. No; the blood-stained page of that book, the page which makes both past and future glorious with golden words,–that blood-stained page, I say, was as much written of Jehovah, as any other. He determined that Christ should be born of the Virgin Mary, that he should suffer under Pontius Pilate, that he should descend into Hades, that thence he should rise again, leading captivity captive, and then should reign for ever at the right hand of the Majesty on high. Nay, I know not but that I shall have Scripture for my warrant when I say, that this is the very core of predestination, and that the death of Christ is the very center and main-spring by which God did fashion all his other decrees, making this the bottom and foundation-stone upon which the sacred architecture should be builded. Christ was put to death by the absolute foreknowledge and solemn decree of God the Father, and in this sense "it pleased the Lord to bruise him; he hath put him to grief."

2. But a little further, Christ's coming into the world to die was the effect of the Father's will and pleasure. Christ came not into this world unsent. He had laid in Jehovah's bosom from before all worlds, eternally delighting himself in his Father, and being himself his Father's eternal joy. "In the fullness of time" God did rend his Son from his bosom, his only-begotten Son, and freely delivered him up for us all. Herein was matchless, peerless love, that the offended judge should permit his co-equal Son to suffer the pains of death for the redemption of a rebellious people. I want your imaginations for one minute to picture a scene of olden times. There is a bearded patriarch, who rises early in the morning and awakes his son, a young man full of strength, and bids him arise and follow him. They hurry from the house silently and noiselessly, before the mother is awake. They go three days, journey with their men; until they come to the Mount, of which the Lord hath spoken. You know the patriarch. The name of Abraham is always fresh in our memories. On the way, that patriarch speaks not one solitary word to his son. His heart is too full for utterance. He is overwhelmed with grief. God has commanded him to take his son, his only son, and slay him upon the mountain as a sacrifice. They go together; and who shall paint the unutterable anguish of the father's soul, whilst he walks side by side with that beloved son, of whom he is to be the executioner? The third day has arrived; the servants are bidden to stay at the foot of the hill, whilst they go to worship God yonder. Now, can any mind imagine how the father's grief must overflow all the banks of his soul, when, as he walked up that hill-side, his son said to him, "Father, behold the fire and the wood; but where is the lamb for a burnt-offering?" Can you conceive how he stifled his emotions, and, with sobs, exclaimed, "My son, God will provide himself a lamb." See! the father has communicated to his son the fact that God has demanded his life. Isaac, who might have struggled and escaped from his father, declares that he is willing to die, if God hath decreed it. The father takes his son, binds his hands behind his back, piles up the stones, makes an altar, lays the wood, and has his fire ready. And now where is the artist that can depict the anguish of the fathers countenance, when the knife is unsheathed, and he holds it up, ready to slay his son? But here the curtain falls. Now the black scene vanishes at the sound of a voice from heaven. The ram caught in the thicket supplies the substitute, and faith's obedience need go no further. Ah! my brethren, I want to take you from this scene to a far greater one. What faith and obedience made man do, that love constrained God himself to do. He had but one son, that son his own heart's delight: he covenanted to yield him up for our redemption, nor did he violate his promise; for, when the fullness of time was come, he sent his Son to be born of the Virgin Mary, that he might suffer for the sins of man. O! can ye tell the greatness of that love, which made the everlasting God not only put his Son upon the altar, but actually do the deed, and thrust the sacrificial knife into his Son's heart? Can you think how overwhelming must have been the love of God toward the human race, when he completed in act what Abraham only did in intention? Look ye there, and see the place where his only Son hung dead upon the cross, the bleeding victim of awakened justice! Here is love indeed; and here we see how it was, that it pleased the Father to bruise him.

3. This allows me to push my text just one point further. Beloved, it is not only true that God did design and did permit with willingness the death of Christ; it is moreover, true that the unutterable agonies that clothed the death of the Saviour with superhuman terror, were the effect of the Father's bruising of Christ in very act and deed. There is a martyr in prison: the chains are on his wrists, and yet he sings. It has been announced to him that to-morrow is his burning day. He claps his hands right merrily, and smiles while he says, "It will be sharp work to-morrow, I shall breakfast below on fiery tribulations, but afterward I will sup with Christ. Tomorrow is my wedding-day, the day for which I have long panted, when I shall sign the testimony of my life by a glorious deaths." The time is come; the men with the halberts precede him through the streets. Mark the serenity of the martyrs countenance. He turns to some who look upon him, and exclaims, "I value these iron chains far more than if they had been of gold; it is a sweet thing to die for Christ. There are a few of the boldest of the saints gathered round the stake, and as he unrobes himself, ere he stands upon the fagots to receive his doom, he tells them that it is a joyous thing to be a soldier of Christ, to be allowed to give his body to be burned; and he shakes hands with them, and bids them "Good by" with merry cheer. One would think he were going to a bridal, rather than to be burned. He steps upon the fagots; the chain is put about his middle; and after a brief word of prayer, as soon as the fire begins to ascend, he speaks to the people with manful boldness. But hark! he sings whilst the fagots are crackling and the smoke is blowing upward. He sings, and when his nether parts are burned, he still goes on chanting sweetly some psalm of old. "God is our refuge and strength, a very present help in trouble; therefore will we not fear, though the earth be removed and the mountains be carried into the midst of the sea."

Picture another scene. There is the Saviour going to his cross, all weak and wan with suffering; his soul is sick and sad within him. There is no divine composure there. So sad is his heart, that he faints in the streets. The Son of God faints beneath a cross that many a criminal might have carried. They nail him to the tree. There is no song of praise. He is lifted up in the air, and there he hangs preparatory to his death. You hear no shout of exultation. There is a stern compression of his face, as if unutterable agony were tearing his heart–as if over again Gethsemane were being acted on the cross–as if his soul were still saying, "If it be possible let this cross pass from me; nevertheless, not as I will, but as thou wilt." Hark! he speaks. Will he not sing sweeter songs than ever came from martyr's lips? Ah! no; it is an awful wail of woe that can never be imitated. "My God, my God, why hast thou forsaken me?" The martyrs said not that: God was with them. Confessors of old cried not so, when they came to die. They shouted in their fires, and praised God on their racks. Why this? Why doth the Saviour suffer so? Why, beloved, it was because the Father bruised him. That sunshine of God's countenance that has cheered many a dying saint, was withdrawn from Christ; the consciousness of acceptance with God, which has made many a holy man espouse the cross with joy, was not afforded to our Redeemer, and therefore he suffered in thick darkness of mental agony. Read the 22nd Psalm, and learn how Jesus suffered. Pause over the solemn words in the 1st, 2nd, 6th, and following verses. Underneath the church are the ever lasting arms; but underneath Christ there were no arms at all, but his Father's hand pressed heavily against him; the upper and the nether mill-stones of divine wrath pressed and bruised him; and not one drop of joy or consolation was afforded to him. "It pleased Jehovah to bruise him; he hath put him to grief." This, my brethren, was the climax of the Saviour's woe, that his Father turned away from him, and put him to grief.

Thus have I expounded the first part of the subject–the origin of our Saviour's worst sufferings, the Father's pleasure.

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II. Our second head must explain the first, or otherwise it is an insolvable mystery how God should bruise his Son, who was perfect innocence, while poor fallible confessors and martyrs have had no such bruising from him in the time of their trial. WHAT WAS THE REASON OF THE SAVIOUR'S SUFFERING? We are told here, "Thou shalt make his soul an offering for sin." Christ was thus troubled, because his soul was an offering for sin. Now, I am going to be as plain as I can, while I preach over again the precious doctrine of the atonement of Christ Jesus our Lord. Christ was an offering for sin, in the sense of a substitute. God longed to save; but, if such a word may be allowed, Justice tied his hands. "I must be just," said God; "that is a necessity of my nature. Stern as fate, and fast as immutability, is the truth that I must be just. But then my heart desires to forgive–to pass by man's transgressions and pardon them. How can it be done? Wisdom stepped in, and said, "It shall be done thus;" and Love agreed with Wisdom. "Christ Jesus, the Son of God, shall stand in man's place, and he shall be offered upon Mount Calvary instead of man. Now, mark: when you see Christ going up the Mount of Doom, you see man going there: when you see Christ hurled upon his back, upon the wooden cross, you see the whole company of his elect there; and when you see the nails driven through his blessed hands and feet, it is the whole body of his Church who there, in their substitute, are nailed to the tree. And now the soldiers lift the cross, and dash it into the socket prepared for it. His bones are every one of them dislocated, and his body is thus torn with agonies which can not be described. 'Tis manhood suffering there; 'tis the Church suffering there, in the substitute. And when Christ dies, you are to look upon the death of Christ, not as his own dying merely, but as the dying of all those for whom he stood as the scape-goat and the substitute. It is true, Christ died really himself; it is equally true that he did not die for himself, but died as the substitute, in the room, place, and stead of all believers. When you die you will die for yourselves; when Christ died, he died for you, if you be a believer in him. When you pass through the gates of the grave, you go there solitary and alone; you are not the representative of a body of men, but you pass through the gates of death as an individual; but, remember, when Christ went through the sufferings of death, he was the representative Head of all his people.

Understand, then, the sense in which Christ was made a sacrifice for sin. But here lies the glory of this matter. It was as a substitute for sin that he did actually and literally suffer punishment for the sin of all his elect. When I say this, I am not to be understood as using any figure whatever, but as saying actually what I mean. Man for his sin was condemned to eternal fire; when God took Christ to be the substitute, it is true, he did not send Christ into eternal fire, but he poured upon him grief so desperate, that it was a valid payment for even an eternity of fire. Man was condemned to live forever in hell. God did not send Christ forever into hell; but he put on Christ, punishment that was equivalent for that. Although he did not give Christ to drink the actual hells of believers, yet he gave him a quid pro quo–something that was equivalent thereunto. He took the cup of Christ's agony, and he put in there, suffering, misery, and anguish such as only God can imagine or dream of, that was the exact equivalent for all the suffering, all the woe, and all the eternal tortures of every one that shall at last stand in heaven, bought with the blood of Christ. And you say, "Did Christ drink it all to its dregs?" Did he suffer it all? Yes, my brethren, he took the cup, and

"At one triumphant draught of love,
He drank damnation dry."

He suffered all the horror of hell: in one pelting shower of iron wrath it fell upon him, with hail-stones bigger than a talent; and he stood until the black cloud had emptied itself completely. There was our debt; huge and immense; he paid the utmost farthing of whatever his people owed; and now there is not so much as a doit or a farthing due to the justice of God in the way of punishment from any believer; and though we owe God gratitude, though we owe much to his love, we owe nothing to his justice; for Christ in that hour took all our sins, past, present, and to come, and was punished for them all there and then, that we might never be punished, because he suffered in our stead. Do you see, then, how it was that God the Father bruised him? Unless he had so done the agonies of Christ could not have been an equivalent for our sufferings; for hell consists in the hiding of God's face from sinners, and if God had not hidden his face from Christ, Christ could not–I see not how he could–have endured any suffering that could have been accepted as an equivalent for the woes and agonies of his people.

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Methinks I heard some one say, "Do you mean us to understand this atonement that you have now preached as being a literal fact?" I say, most solemnly, I do. There are in the world many theories of atonement; but I can not see any atonement in any one, except in this doctrine of substitution. Many divines say that Christ did something when he died that enabled God to be just, and yet the Justifier of the ungodly. What that something is they do not tell us. They believe in an atonement made for every body; but then, their atonement is just this. They believe that Judas was atoned for just as much as Peter; they believe that the damned in hell were as much an object of Jesus Christ's satisfaction as the saved in heaven; and though they do not say it in proper words, yet they must mean it, for it is a fair inference, that in the case of multitudes, Christ died in vain, for he died for them all, they say; and yet so ineffectual was his dying for them, that though he died for them they are damned afterward. Now, such an atonement I despise–I reject it. I may be called Antinomian or Calvinist for preaching a limited atonement; but I had rather believe a limited atonement that is efficacious for all men for whom it was intended, than an universal atonement that is not efficacious for anybody, except the will of man be joined with it. Why, my brethren, if we were only so far atoned for by the death of Christ that any one of us might afterward save himself, Christ's atonement were not worth a farthing, for there is no man of us can save himself–no, not under the gospel; for if I am to be saved by faith, if that faith is to be my own act, unassisted by the Holy Spirit, I am as unable to save myself by faith as to save myself by good works. And after all, though men call this a limited atonement, it is as effectual as their own fallacious and rotten redemptions can pretend to be. But do you know the limit of it? Christ hath bought a "multitude that no man can number." The limit of it is just this: He hath died for sinners; whoever in this congregation inwardly and sorrowfully knows himself to be a sinner, Christ died for him; whoever seeks Christ, shall know Christ died for him; for our sense of need of Christ, and our seeking after Christ, are infallible proofs that Christ died for us. And, mark, here is something substantial. The Arminian says Christ died for him; and then, poor man, he has but small consolation therefrom, for he says, "Ah! Christ died for me; that does not prove much. It only proves I may be saved if I mind what I am after. I may perhaps forget myself; I may run into sin and I may perish. Christ has done a good deal for me, but not quite enough, unless I do something." But the man who receives the Bible as it is, he says, "Christ died for me, then my eternal life is sure. I know," says he, "that Christ can not be punished in a man's stead, and the man be punished afterwards. No," says he, "I believe in a just God, and if God be just, he will not punish Christ first, and then punish men afterwards. No; my Saviour died, and now I am free from every demand of God's vengeance, and I can walk through this world secure; no thunderbolt can smite me, and I can die absolutely certain that for me there is no flame of hell, and no pit digged; for Christ, my ransom, suffered in my stead, and, therefore, am I clean delivered. Oh! glorious doctrine! I would wish to die preaching it! What better testimony can we bear to the love and faithfulness of God than the testimony of a substitution eminently satisfactory for all them that believe on Christ? I will here quote the testimony of that pre-eminently profound divine, Dr. John Owen:–"Redemption is the freeing of a man from misery by the intervention of a ransom. Now, when a ransom is paid for the liberty of a prisoner, does not justice demand that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man's deliverance from bondage to him that retains him, who hath power to set him free, and is contented with the price I give, were it not injurious to me and the poor prisoner that his deliverance be not accomplished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? That a price should be paid and the ransom not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet, few of them redeemed; the judge satisfied, the jailer conquered, and yet the prisoners inthralled! Doubtless 'universal,' and 'redemption,' where the greatest part of men perish, are as irreconcilable as 'Roman, and 'Catholic.' If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were inthralled, and that by the intervention of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it can not possibly be conceived to be universal unless all be saved: so that the opinion of the Universalists is unsuitable to redemption."

I pause once more; for I hear some timid soul say–"But, sir, I am afraid I am not elect, and if so, Christ did not die for me." Stop sir! Are you a sinner? Do you feel it? Has God, the Holy Spirit, made you feel that you are a lost sinner? Do you want salvation? If you do not want it it is no hardship that it is not provided for you; but if you really feel that you want it, you are God's elect. If you have a desire to be saved, a desire given you by the Holy Spirit, that desire is a token for good. If you have begun believingly to pray for salvation, you have therein a sure evidence that you are saved. Christ was punished for you. And if now you can say,

"Nothing in my hands I bring,
Simply to the cross I cling."

you may be as sure you are God's elect as you are sure of your own existence; for this is the infallible proof of election–a sense of need and a thirst after Christ.

III. And now I have just to conclude by noticing the BLESSED EFFECTS of the Saviour's death. On this I shall be very brief.

The first effect of the Saviour's death is, "He shall see his seed." Men shall be saved by Christ. Men have offspring by life; Christ had an offspring by death. Men die and leave their children, and they see not their seed; Christ lives, and every day sees his seed brought into the unity of the faith. One effect of Christ's death is the salvation of multitudes. Mark, not a chance salvation. When Christ died the angel did not say, as some have represented him, "Now by his death many may be saved;" the word of prophecy had quenched all "buts" and "peradventures;" "By his righteousness he shall justify many. There was not so much as an atom of chance work in the Saviour's death. Christ knew what he bought when he died; and what he bought he will have–that, and no more, and no less. There is no effect of Christ's death that is left to peradventure. "Shalls" and "wills" made the covenant fast: Christ's bloody death shall effect its solemn purpose. Every heir of grace shall meet around the throne,

"Shall bless the wonders of his grace,
And make his glories known."