The Evangelical Pastor Defends The Dispensation of the Spirit Against All Opposers.
only Lord and Saviour. There was no need, says the incredulous Jew, that the Messiah should suffer and die for our sins: nor is there any need, says the carnal Christian, that the Saviour should come in a spiritual manner to reign in my heart. The one destroys the body, the other the soul, of Christianity; and both are equally strangers to the renovating power of the Gospel.
The true minister, struck with the magnitude of this sin, so general in the present day, incessantly labours for the restoration of those who are deeply plunged in so destructive an error.
THE EVANGELICAL PASTOR DEFENDS THE
DISPENSATION OF THE SPIRIT AGAINST ALL
OPPOSERS.
WHATEVER dispensation of grace the true minister announces, he is constrained, with St. Paul, to brandish his spiritual weapons on the right hand and on the left. If he publishes the dispensation of the Father, he finds it necessary to defend its important truths against the daringly profane on the one hand, and on the other against the vainly superstitious. When he preaches the dispensation of the Son, he has still greater occasion to arm himself, in every part, in defence of the doctrine he maintains. On the left hand he is attacked either by Deists, who wholly disclaim all ideas of a Saviour; or by Socinians, who despoil that Saviour of his greatest glory; and on the right he is assailed by ill-instructed Christians, who, under pretence of exalting the Son, look down with contempt upon the dispensation of the Father; not considering that by this error they oppose one principal design of Christ’s appearing, which was, that we might worship the Father in spirit and in truth. But it is chiefly with respect to the third dispensation that the Christian preacher is constrained to wield, without ceasing, that “sword of the Spirit,” and that “shield of faith,” Ephesians 6:16, 17, with which St. Paul was so anxious to see every Christian armed. As this doctrine is abundantly more elevated than the preceding dispensations, so it stands more exposed to the shafts of innumerable enemies. On the left it is incessantly attacked by carnal professors, and on the right by fanatical zealots. These two classes of adversaries, though continually at war with each other, unhappily agree in opposing, either directly or indirectly, the progress of this glorious dispensation, obliging the faithful minister with equal intrepidity to combat both.
Observe the grand argument with which carnal Christians carry on this opposition. “The Comforter,” say they, “which was graciously promised to our Lord’s first disciples, was undoubtedly received by those highly-favoured missionaries, and conducted them into all the truths Of the Gospel. From this Divine Spirit they received continual assistance in spreading that Gospel, and by him they were endued with those miraculous gifts which served as so many incontestable marks of their sacred mission. But as Christianity is at this time firmly established in the world, the letter of the Holy Scriptures is now abundantly sufficient for every, purpose: and there is no longer any necessity for that baptism and illumination of the Spirit, which were evidently requisite among the primitive Christians.” As the mistaken Jews, perfectly satisfied with the law of Moses, inscribed upon tables of stone, rejected, with obstinacy, the promised Messiah: so these carnal Christians, contented with the letter of the New Testament, perversely reject the “Holy Spirit of promise,” Ephesians 1:13. “Search the Scriptures; for they testify of me,” John 5:39, was our Lord’s exhortation to these deluded formalists. And the true minister continues to press the same exhortation upon those who blindly oppose the coming of Christ’s spiritual kingdom. He is anxious, with his heavenly Master, to put the matter upon this issue; fully conscious, that they who peruse those sacred pages with an unprejudiced mind, must readily observe, that, instead of superseding the necessity of a spiritual baptism, they give ample testimony that such baptism is to be considered as a privilege freely offered to the whole multitude of believers.
When Christians affirm that the manifestation of the Spirit is no longer to be sought after, except in that mysterious volume which promises this manifestation to the Church; modern Jews might as well declare that they look for no other manifestation of their Messiah, than that which is to be found in those books of Moses and the prophets, where the coming of that Messiah is repeatedly promised. But if it be said, “The Spirit of Christ was fully given to his first disciples, and that is sufficient for us;” this argument has in it as great absurdity as the following method of reasoning: “Moses instructs us, that God created the sun, and that the patriarchs were happily enlightened by it: but the supreme illumination of that sun is no longer to be discovered, except in the writings of Moses; and those labourers are downright enthusiasts, who imagine they need any other rays from that luminary, except such as are reflected upon them from the book of Genesis. The Scripture informs us, that God commanded the earth to produce a variety of fruits and plants for the nourishment of its inhabitants; covenanting, on his part, to send refreshing rains and convenient seasons. “But we do not live,” exclaims a rational farmer, “in the season of miracles, nor am I enthusiastic enough to expect that rain shall be sent upon the earth. Mention indeed is made, in ancient history, of the former and the latter rain; and the books which speak of these fructifying showers, and promise a continuance of them to the latest posterity, are undoubtedly authentic: nevertheless, all the rain we can now reasonably expect, must flow from these books alone, and from those speculations which our reason can make upon the truths they contain.” Who will not smile at such a method of reasoning as this?
In those things which respect our temporal interests, we are not stupid enough to be deluded by such wretched sophisms, though we frequently deceive both ourselves and others, with regard to spiritual things, by arguments no less palpably absurd. “God, says the orthodox professor, “undoubtedly caused the Sun of righteousness so effectually to shine upon believers, on the day of pentecost, that they were instantaneously baptized “with the Holy Ghost and with fire.” A celestial shower, at that time, refreshed the Church; and the mystic vine, matured on a sudden, by the direct rays of so glorious a luminary, was assisted to produce, internally, all the graces, and, externally, all the fruits of the Spirit. But such extraordinary phenomena, which accompanied that dazzling sun, and those gracious showers, have long ago disappeared. Nay, that sun itself is totally eclipsed, with respect to us; and the book, which bears testimony to the constant influence of that sun, and the endless duration of those showers, now absolutely stands in the place of both.” Ridiculous divinity! And shall they be called enthusiasts who oppose such absurdities as these? Then fanaticism may be said to consist in making a rational distinction between the pearl of great price and the testament that bequeaths it; between that sacred volume, in which the Comforter is merely promised, and the actual presence of that Comforter in the heart. To pretend that we have no longer any need of the Spirit of Christ, because we are in possession of an incomparable book, which declares, that “if any man have not the Spirit of Christ, he is none of his,” Romans 8:9, is not this to destroy, at once, both the letter and spirit of the Gospel? And when we see those Christians who profess the utmost respect for revelation, deriding, without fear, the manifestation of that Spirit, by which alone “the love of God [can be] shed abroad in our hearts,” Romans 5:5, what judgment can we form of such persons, but that they are disposed to treat the Gospel of our glorified Master as Judas once treated its persecuted Author? Whatever air of devotion they may assume, while they salute the exterior of it, their secret intention is to betray the very life of the Gospel to derision and infamy. By arguments of this nature it is that Christian ministers are frequently obliged to defend the dispensation of the Spirit from the outrageous attacks of carnally-minded Christians.
But there are times in which the faithful pastor finds it equally necessary to defend this part of his doctrine against high and fanatical professors. In every Christian country there are not wanting such as have rendered the dispensation of that Spirit contemptible, by their ridiculous and impious pretensions. Protestants have blushed for the prophets of Cevennes, and Catholics for the Convulsionaries of Paris. In order successfully to oppose the progress of enthusiasm, he publicly contrasts the two different characters of a presumptuous fanatic and an enlightened Christian, in some such terms as follow. The one extinguishes the torch of reason, that he may have opportunity to display, in its room, the vain flashes of his own pretended inspirations; the other entertains a just respect for reason, following it as the surest guide, so far as it is able to direct him in the search of truth; and whenever he implores a superior light, it is merely to supply the defects of reason. The one destroys the clear sense of Scripture language, that a way may be made for his own particular manifestations: the other refers every thing “to the law, and to the testimony,” fully satisfied, that if high pretenders to sanctity “speak not according to this word, it is because there is no light in them,” Isaiah 8:20. The former flatters himself, that while the means are neglected, the end may be obtained, presuming that God will illuminate him in a miraculous manner, without the help of prayer, study, meditations, sermons, or sacraments. The latter unpresumingly expects the succours of grace, in a constant use of the appointed means; and, conscious that “the Holy Scriptures are able to make him wise unto salvation,” 2 Timothy 3:15, he takes them for the subject of his frequent meditation, the ground of his prayers, and the grand rule of his conduct. The fanatic imagines himself independent of superior powers both in Church and state. The real Christian, a constant friend to truth and order, looking upon himself as the servant of all, not only acknowledges the respect due to his superiors, but is ready to give them an account either of his faith or his conduct, with meekness and submission; and anxious to have his principles supported by appeals to the reason and conscience of his adversaries, as well as by the testimony of revelation. The fanatic pays but little regard to the inestimable grace of charity. Like Simon, the sorcerer, he aspires after the extraordinary gifts of the Spirit, and, seduced by a vain imagination, forsakes the substance that he may pursue the shadow. The true Christian, without despising the most inconsiderable spiritual girls, implores only those which may assist him in the discharge of his several duties, and peculiarly that of charity, which is to be ranked as high above the performance of miracles, as miracles are to be esteemed above the tricks of jugglers. The fanatic conceives himself to be animated by the Spirit of God, when his body is agitated by a rapid motion of the animal spirits, excited by the sallies of an overheated imagination and augmented by hysterical or hypochondriacal vapours. The judicious Christian detests this enthusiasm, which, covering religion with a veil of delusion and frenzy, renders it contemptible in the eyes of those who are ever ready to treat devotion as fanaticism.
When the true minister unhappily falls among persons who evidence a disposition to enthusiasm, carrying mortification to an unwarrantable excess, publicly uttering long and passionate prayers, produced with the most violent efforts, he calls their attention to that beautiful passage in the history of Elijah, where God is represented as manifesting himself, neither in the wind, the earthquake, nor the fire; but in a still small voice. To inspire them with a just horror for this kind of fanaticism, he points them to those contemptible characters whose conduct they are unwittingly copying, and exhorts them to leave the horrible custom of “crying with a loud voice,” together with every other species of religious extravagance, to the superstitious priests of Baal. If it be necessary, he even applies those sarcastic expressions of Elijah, “Cry aloud,” &c. In performing this part of his duty, he is anxious, however, to act with the utmost discretion; not ridiculing the fanatical with an irreverent lightness, but exhorting them with all possible affection and solemnity. It appears, from the writings of St. Paul, that enthusiasm had once risen to so great a height in the Corinthian Church, that the communion was polluted by the members of that Church, and its public ordinances thrown into the utmost disorder. Now, if the apostle had himself been an enthusiast, he would have seen these disorders without regret; or had he been like the ministers of the present day, he would have rejoiced at the pretext afforded him by the fanatical Corinthians, for turning into ridicule devotion and zeal, the power of prayer, and the gift of exhortation. But, equally attached both to order and zeal, he wrote to them in the following terms: “I would that ye all spake with tongues, but rather that ye prophesied: for he that prophesieth edifieth the Church. Forasmuch, then, as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church. Brethren, be not children in understanding, but men. Ye may all prophesy, that all may learn, and all may be comforted.” And observe this, that “the spirits of the prophets are subject to the prophets: for God is not the author of confusion, but of peace, as in all Churches of the saints. If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord. Let all things be done decently, and in order,” 1 Corinthians 14. It is by adopting the admirable method of this apostle, that the good pastor endeavours to root up the tares of enthusiasm, without injuring the invaluable grain of devotion. Here it may, perhaps, be inquired, “If particular manifestations of the Spirit are admitted, how is it possible to shut the door against dangerous illusions? Would it not be wiser entirely to reject the dispensation of the Spirit, while it is confessedly attended with so many difficulties? And would it not make for the happiness of the Church, were every member of it to rest contented with having all the Holy Scriptures explained according to the best rules of reason and criticism?” We answer, By no means. Bad money, indeed, is frequently put into our hands; but is it necessary, on this account, to obstruct the free course of that which is intrinsically good? And would it be reasonable to refuse a sovereign prince the right of coining for the state, lest that coin should be counterfeited or defaced? As, in society, after warning the public of their danger, we content ourselves with apprehending the man who attempts to impose upon us in this way; so we may rest fully satisfied with adopting the same mode of conduct in regard to the Church of God.
Let it be here observed, that the operations of the Holy Spirit upon the hearts of believers are to be distinguished from the effects of enthusiasm in the imagination of visionaries, just as readily as we distinguish health from sickness, wisdom from folly, and truth from falsehood. The believers of Rome could say, “The Spirit itself beareth witness with our spirit, that we are the children of God,” Romans 8:16. “By one Spirit are we all baptized,” say the Corinthians, “and have been all made to drink into one Spirit,” 1 Corinthians 12:13. And St. Paul could testify, that many of the Ephesians were “sealed by the Holy Spirit of God, unto the day of redemption,” Ephesians 4:30. “These were all enthusiasts,” says a modern doctor, “unless they could restore sight to the blind, raise the dead from their graves, and fluently converse in a variety of languages, which they had never taken the trouble to study.” No, insinuates the apostle, you forget the essential for the accessory, and found your system upon false suppositions. “Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues?” There must, then, be some more indubitable method of distinguishing those whose bodies are become temples of the Holy Ghost; and “I show unto you this more excellent way,” 1 Corinthians 12:29-31. What was meant by this excellent way, may be satisfactorily discovered by an attentive perusal of the following chapter, in which the apostle would have the examination to turn, not upon the gift of prophecy, and much less that of languages, but essentially upon all the characters of charity. This was the reasoning of Augustine, as well as of St. Paul, when he made use of the following expression: “You then speak from the Spirit of God, when you speak from a heart glowing with love.”f6 This also was the method in which Christ himself was accustomed to argue on this point. “Beware,” said he, “of false prophets. Every good tree bringeth forth good fruit. Wherefore by their fruits ye shall know them,” Matthew 7:15, 20. And “the fruit of the Spirit,” continues St. Paul, “is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance,” Galatians 5:22, 23. Now fanaticism was never known to bear such fruits as these. On the contrary, it produces divisions, foolish joy, or stupid melancholy, trouble, impatience, and excess of different kinds. Nay, it is frequently observed to produce assertions diametrically opposite both to Scripture and reason, together with absurd pretensions to new revelations.
It may be asked, in this place, with a show of reason, “If Christ still continues to reveal himself by his Spirit to every true believer, are not such manifestations to be considered as so many new revelations?” To this we reply, That when the apostle of the Gentiles petitioned for his Ephesian converts, “the Spirit of wisdom and revelation,” Ephesians 1:17, he was not to be understood as requesting that God would communicate to them a new Gospel, but rather that he would assist them to discover all the glory, and to experience all the power of that inestimable Gospel which had been already published among them. “‘Open mine eyes,” said David, “that I may behold wondrous things out of thy law,” Psalm 111:10, 18. And when God was graciously pleased to answer this prayer of the royal prophet, he undoubtedly visited him with the illumination of his Holy Spirit. But that Spirit was imparted, not for the purpose of revealing to him a new law, but merely that he might be enabled to fathom the depths of that holy law, which had been given long before. Thus also Christian believers are constantly offering up their joint supplications, that God would strengthen them “by his Spirit in the inner man,” not for the experience of new revelations, but “that they may be enabled to comprehend, with all saints, the unsearchable love of Christ; and be filled with all the fulness of God,” Ephesians 3:16, 19. After having defended internal Christianity against carnal Christians and deluded fanatics, the faithful pastor is obliged, on another part. to resist the attacks of gainsaying philosophers. And this he endeavours to do, by reasoning with them upon this important subject in the following manner:—
We consider the Supreme Being as a Divine Sun, whose centre is every where, and whose circumference is no where. A Sun, whose light is truth, and whose heat is charity. The truths of Christianity we consider as so many beams issuing from this glorious Sun, for the illumination of the soul: and as the rays of the natural sun may be collected and rendered more powerful by the interposition of a properly constructed medium, so the rays of this Divine Sun are concentred and rendered more operative by the humanity of Christ. When any of these rays, passing through the understanding, begin to strike forcibly upon the heart, they melt down its stubbornness, refine its nature, and kindle in it a fire of love to God and man. Farther: we believe these changes to be effected in the soul by that secret energy which is called by many “the inspiration of the Holy Spirit,” by some the “influence” of that Spirit, and by others “the grace of God.” Is there any absurdity in this doctrine? Can the intellectual world be supposed to merit the Creator’s attention in a less degree than the material world? If the rays of light that incessantly issue from the sun are supposed to pass through many millions of miles in a single moment, for the illumination and support of the material world, should it appear incredible, that the most speedy and effectual succours may be imparted to holy souls, by that more glorious Sun, which enlightens and vivifies the intellectual world? From the cedar of Lebanon to the moss that covers its bark, no plant can vegetate; from the astronomer, who measures the heavens, to the animalcule that loses itself in the cup of a violet as in a vast abyss, not a creature can exist, but through the all-pervading influence of the natural sun. Beneath this wonderful star, not a single animal is found, which carries in itself its grand principle of light, heat, and motion. And if all organized bodies depend upon this indescribable luminary for their existence, their increase, and their perfection; may we not reasonably argue from the rules of analogy, that as certainly as there is a spiritual world, so there must be a spiritual Sun, which carries life and light to the inhabitants of that world? Do you act in a rational manner, continues the true minister, if, because you cannot comprehend how this Sun may be said to act upon spirits, you shut your eyes against his light, and obstinately deny his very existence? Can you comprehend how the material sun, without suffering any decay in himself, is continually darting around him rays sufficient to illumine and cheer revolving worlds? Can you explain how these rays are impelled by such amazing velocity, through the immense space by which that sun is separated from those worlds? Or can you describe the means by which they awaken in us the sensation of sight? Moreover, is it not absurd to suppose that the Almighty is more solicitous that we should perceive the difference between white and black, than that we should discover the more important distinctions between virtue and vice, truth and error?
If you object, that the material sun is plainly perceived, and the power of his beams universally felt by mankind, it may be replied, that he is not always discoverable. Sometimes he is eclipsed; frequently he is enveloped with thick clouds; and at other times his rays glance upon us in so oblique a manner, that their influence is scarcely perceptible. It is possible also to exclude his light by means of curtains or walls, and the cataract effectually opposes his most direct beams. In the moral world there are obstacles of a similar nature, which frequently obstruct the course of celestial light. Clouds of error and vice are constantly rising around us, which, by obscuring the Sun of righteousness, leave room for the incredulous to doubt of his existence. The eye is, in general, so much dazzled with the glare of material objects, that it cannot discover the lustre of a different light. Sometimes, invincible prejudice, like a confirmed cataract, intercepts the strongest rays of truth: and at other times, we are so closely shut up within the narrow limits of self love, that the most piercing beams of uncreated love cannot penetrate into our gloomy retirement, where that spark of reason, which might have directed us to a higher light, is, at length, totally extinguished.
The light of the Gospel is never absolutely rejected, but through the influence of sin, according to those words of Christ, “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved,” John 3:20. And here we see the cause, why so many persons cast themselves headlong into materialism, denying the inspiration of the Holy Spirit, and treating every impression of his power as the workings of a disordered brain. But as the testimony of blind men can never persuade a reasonable person that he is under a delusion, while he sees, feels, and admires the material sun; so the joint testimony of all the incredulous men in the world may justly be counted of as little force, when they would prove Scriptural illumination to be downright fanaticism. Notwithstanding all the impotent arguments that can be brought against him, the Christian believer deserves not to be esteemed an enthusiast, when he declares that “faith is the evidence of things not seen;” since he has reason and revelation to plead in his favour, his own experience, and that of his brethren, together with the universal testimony of the primitive Church.
As you do not rank with professed Atheists, it is probable that you sometimes pray to the Supreme Being. Among other blessings, you implore of him, in a peculiar manner, patience to sustain those afflictions which are necessary to the perfection of virtue. Now if you are persuaded that God is able not only to hear, but to strengthen you with his might: and, farther, if you believe that when he thus strengthens you for the day of affliction, you shall have any perception of his influencing power; we are then perfectly agreed. But if you pray without a confidence that God attends to your prayer, and without ever expecting to receive the assistance you implore of him, you act like persons deprived of their reasoning powers. Through the fear of praying like enthusiasts, you pray after the manner of idiots, and afford as manifest a token of extravagant folly, as though you should entreat tempests to grow calm, or beseech rivers to return to their sources. It is by such a method of reasoning that the true minister resists the attacks of prejudiced philosophers, solicitous to make it appear that the sanctifying and consoling operations of the Holy Spirit are as conformable to reason, as they are correspondent to our urgent necessities.
But, if it still be urged by the enemies of inspiration, that we have no distinct idea of the manner in which any knowledge is conveyed to the soul, except by means of our reason, or our senses; and that to speak of things, which will admit of no clear explanation, is running into the wildest enthusiasm: no, returns the faithful pastor, it is not usual to esteem that man an enthusiast who is employed in bestowing alms upon the poor, though he can neither explain to us how his gold was produced in the mine, how his will actuates his hand, or how the feelings of charity are excited in his bosom. If nature operates every thing in a mysterious manner, it is unreasonable to expect that the operations of grace should be conducted in a less mysterious way. This is one of the arguments proposed by our Lord to Nicodemus: “Except a man be born of the Spirit, he cannot enter into the kingdom of God.” But, it may be, you have no comprehension of spiritual things: marvel not, however, at this; since there are many things above your comprehension in the natural world. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit:” they prove the operations of that Spirit by incontestable effects, though they are unacquainted with many things, respecting the manner in which those effects are produced, John 3:5, 8.
We may here very properly apply what Professor Vernet has said concerning the manner in which God has frequently manifested the truth to his prophets. “It is easy to conceive,” says this judicious divine, “that He who created the soul as well as the body, and who for that reason is called the Father of spirits, can never be at a loss for adequate means of communicating to us, when he judges it necessary, ideas and discoveries wholly different from those which we are able to acquire either by our own powers, or through the assistance of other persons. If the most ignorant classes of men are acquainted with the art of reciprocally communicating their thoughts to each other; how much more may we imagine that God is able to act upon the soul, both externally and internally; he who has already placed within us some confused notions of primitive truth; he who holds second causes in his hands, and animates all nature.” (Verite de la Religion Chretienne, tom. I.)
But it it be asked, “Are not prophets, properly so called, the only persons whom God is pleased to privilege with such impressions as are formed by the seal of his Spirit?” It might, with equal propriety, be inquired, whether the apostles alone were privileged with that evangelical faith, which respects invisible and incomprehensible things, Hebrews 11:1, “A soul,” says the illustrious Crousaz, “upon which the Spirit of God has moved, muses upon her Creator with ineffable delight, and contemplates her Redeemer with a mixture of gratitude, admiration, and transport. O my God! such a soul is incessantly crying out, When shall I see thy face? When shall thy light illuminate me, without one darkening cloud? To approach thee is my only happiness. Happy they who praise thee without ceasing.” “I acknowledge,” continues this Christian philosopher, “that these may be the natural effects of that attention, with which the Spirit of God has graciously fixed our minds upon those objects, which revelation presents to our view, and upon which it directs us to occupy our thoughts. But I am not afraid of going beyond the truth when I add, that the Spirit of God, by his own immediate agency, may inspire the soul with this sacred taste and these exalted sentiments. Corporeal objects act upon the organs of sense by a power which they undoubtedly receive from God. This may, in some measure, be understood: but in what manner their action passes from thence upon the soul, is a mystery too obscure to admit of an explanation. Christian philosophers have conceived, that the will of God, and some established order of his appointment, are the only cause of those internal sentiments, of which these impressions upon the outward organs are but the occasion. This being the case, under what pretext can we refuse to believe that the Spirit of God may give rise to such sentiments in the soul, as are abundantly more conformable to the nature of their holy cause, than those ordinary sentiments, which are, nevertheless, referred to the will of God, as their first and true cause? Such are those sentiments which St. Paul so earnestly solicited for his followers at Ephesus, and for the increase of which he implored upon them the influence of the Holy Spirit,” Ephesians 3:14, 21. (See Professor Crousaz’s sermon upon 2 Corinthians 13:14.)
Such also are those impressions, motions, and aids of the Holy Spirit, both mediate and immediate, for which we offer up so many ardent supplications in different parts of our public service. Every Christian liturgy is filled with petitions of this nature; petitions which are equally conformable to the principles of Christianity, the voice of reason, and the necessities of sinful men; though they usually appear to the children of this world as the mere unintelligible jargon of enthusiasm. The minister who strictly follows the example of St. Paul in this respect, will most probably be regarded as a visionary by the ignorant and the profane: but while he breathes out these ardent prayers, in humble faith, accompanying them with those discourses and that conduct which are correspondent to such requests, he has, at least, a satisfactory consciousness that he has never practised the arts of an impostor with the liturgy in his hand; nor played the part of a comedian in a Christian pulpit.
As to the real advantages which may be expected to flow from our doctrine of the dispensations, though they have been adverted to in various passages of this work, yet it appears not unnecessary to take a transient review of them in this place.
1. By an accurate acquaintance with these dispensations, every evangelical preacher may become an approved workman, “rightly dividing the word of truth,” 2 Timothy 2:15; and a faithful servant, distributing to every domestic of his Master’s household, that peculiar portion of spiritual food which is suited to their several circumstances, Matthew 24:45.
2. By exactly dividing the dispensations of grace, we are enabled to mark out the boundaries of those particular states which believers of different classes are observed to enjoy. We ascertain that degree of spiritual life to which we ourselves have attained. We distinguish the various graces bestowed upon us: we discover whatever great promise is still before us, and solicit, without ceasing, the accomplishment of that promise. He who preaches the Gospel, without tracing out the lines which separate the three dispensations of grace, may be said to exhibit a sun dial upon which the hours are unmarked, and from which little else than confusion, if not dangerous mistakes, can be expected to flow.
3. By the light of this doctrine, true worshippers of every different class may be taught to acknowledge and esteem one another, according to their different degrees of faith. Nothing is more common in a Christian country, than to see the rigidly orthodox uncharitably treating, as hopeless outcasts, not only those virtuous Deists who are yet unacquainted with the Son, but even those pious Socinians, who are resting satisfied with that inglorious state in which the first disciples of our Lord were so long detained, and who are unable to acknowledge any more than his humanity. Let these orthodox professors become acquainted with the various dispensations of grace, and ceasing to offend either virtuous Deists or pious Socinians with their furious anathemas; they will treat the former with all the benevolence which St. Peter once expressed toward Cornelius, and the latter with that brotherly kindness which Aquila manifested in his carriage toward Apollos. On the other hand, if those Christians, who are yet carnal, had any proper idea of these different dispensations; if they could believe that the same Jesus who was once outwardly manifested among the Jews, still continues to manifest himself in the Spirit through every part of the world, to those who are anxiously pressing into the kingdom of God; if they could admit, but in theory, this eminent dispensation of grace, they would no longer argue against those, as enthusiasts, who speak of the influence of the Spirit in Scriptural terms.
So long as this glorious light shall continue in obscurity, so long we may expect to observe among Christians the most unfriendly disputes: and though they never again may kindle blazing piles for their mutual destruction, yet bitter words, interchanged among them, like so many envenomed shafts, will continue sternly to declare that war is in their hearts. Those who imagine themselves in possession of the purest Christian faith, will treat others, who indulge different sentiments, as infidels and heretics; while these, in return, will stigmatize their uncharitable brethren with the opprobrious epithets of enthusiastic and fanatic. But when every minister of the Gospel, enlightened with truth, and glowing with charity, shall faithfully conduct the flock of Christ from grace to grace, and from strength to strength, then the foremost of that flock will manifest their religious superiority, by giving proofs of the most unfeigned affection toward the meanest and most infirm of their spiritual companions. Copying the humble courtesy of St. Paul, these unpresuming elders will cry out among their younger brethren, “Let us, as many as be like minded, forgetting those things which are behind, and reaching forth unto the things which are before, press earnestly toward the mark, for the prize of the high calling of God in Christ Jesus; and if in any thing ye be otherwise minded,” that perfect charity, which hopeth all things, engages us to believe that “God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same things,” Philippians 3:13, 16.
It may not be amiss to conclude these remarks upon the three grand dispensations of grace, by observing how imperfect worshippers deceive themselves, while they refuse to proceed from faith to faith. It is the opinion of many sincere Deists, who are zealous for the dispensation of the Father, that were they to embrace the dispensation of the Son, they must necessarily detract from the honour due to the incomprehensible God. This prejudice, however, evidently flows from the want of spiritual discernment; since the Holy Scripture instructs us, that when “at the name of Jesus every knee shall bow, and every tongue confess that he is Lord of heaven and earth,” such religious adoration shall be considered as ultimately heightening “the glory of God the Father,” Philippians 2:10, 11. For if the Father leads us to the Son, by the drawings of his grace, as we are taught by the following passages: “No man can come unto me, except the Father draw him,” John 6:44. “Simon Peter said, Thou art Christ, the Son of the living God: Jesus answered him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven,” Matthew 16:16, 17. It is equally certain, that, when we come to Christ, he teaches us both to know and worship the Father. Observe the language of our Lord, with respect to this point. “I am the way, the truth, and the life: no man cometh unto the Father but by me,” John 14:6. “Father, glorify thy Son, that thy Son also may glorify thee. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. Righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me,” to make an open display of thy glory upon earth. “I have declared unto them thy name, and I will declare it, yet more perfectly, John 17. From these passages it evidently appears, that the faith of the Son can never possibly take away from that profound veneration which is due to the Father. And what is here observed, relative to the faith of the Son, is no less true with regard to the faith of the Holy Spirit. For, if under the dispensation of Jesus, we learn to address our “Father, who is in heaven,” with a degree of humble confidence, it is only under the dispensation of the Spirit that we are enabled to make those addresses with all that filial reverence and that lively fervour which the Gospel requires. This “Spirit of adoption,” by witnessing “with our spirit that we are the children of God,” Romans 8:15, 16, assists us to bow before our celestial Parent with that ineffable veneration and love which are due to the Supreme Being. If philosophers would duly reflect upon these important truths, they would no longer tremble under the vain apprehension of becoming idolaters and tri-theists, by admitting the doctrines of the Gospel. On the contrary, we might indulge a hope that these proud reasoners would one day be seen, in company with humble believers, approaching the God of their fathers, through the intercession of the Son, and with the energy of the Holy Spirit; crying out with St. Paul, “There is one God, and one Mediator between God and man, the man Christ Jesus,” 1 Timothy 2:5: “and through him we have access, by one Spirit, unto the Father,” Ephesians 2:18. There is another class of worshippers who are zealous for the dispensation of the Son, and who, wholly taken up with the “Word manifested in the flesh,” imagine that his dispensation is rendered contemptible, if it be represented merely as the commencement of Christianity, while the perfection of the Gospel is declared to consist in the dispensation of the Holy Spirit. To the consideration of such, we would propose the following expression of St. Paul: “Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet henceforth know we him no more,” after this manner, 2 Corinthians 5:16. And though our Lord is acknowledged to have spoken on this wise, “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day: for my flesh is meat indeed, and my blood is drink indeed:” yet it must likewise be confessed that he immediately added, “It is the Spirit that quickeneth; the flesh profiteth nothing,” John 6:54, 63. The following observations, it is hoped, will entirely dissipate the fears of these pious persons:—”When the Spirit of truth is come,” saith our Lord, “he will guide you into all truth;” and especially into those truths which respect faith toward me, and repentance toward my Father. “He shall glorify me; for he shall receive of mine, and shall show unto you” the merits of my righteousness, the efficacy of my death, and the power of my Gospel, John 16:13, 14. “The Father shall give you another Comforter, which ye” already know in part; “for he dwelleth with you,” even now in my bodily presence, “but hereafter he shall be in you,” when I shall have baptized you with the Holy Ghost sent down from heaven. “I will not leave you comfortless. I will come unto you. The world seeth me no more; but ye shall see me,” in the effects of my indwelling power; and “because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I [by my Spirit] in you,” John 14:16, 23. This spiritual abode of Christ in the souls of his people, is the most glorious mystery of the Gospel: and “if any man have not the Spirit of Christ,” Romans 8:9, he is, at best, either a disciple of Moses or of John the Baptist: he is not in a spiritual, but in a carnal state.
“I live, yet not I, but Christ liveth in me,” Galatians 2:20. “Christ is our life,” Colossians 3:4. “The mystery which hath been hid from ages, is Christ in you the hope of glory,” Colossians 1:26, 27. “My little children, of whom I travail in birth, until Christ be formed in you,” Galatians 4:19. These, with a thousand other Scriptural expressions, must be utterly incomprehensible to those who, resting contented with a literal knowledge of the incarnate Word, admit not the internal manifestation of Christ, by his Spirit of revelation, wisdom, and power. “The deep things of God are revealed unto us by his Spirit,” 1 Corinthians 2:10; and, without this Spirit, we must continue strangers to the most exalted truths of the Gospel, and be cut off from the purest springs of religious consolation. “This is he,” saith St. John, “that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth,” 1 John 5:6. As though the apostle should say, “Christ, indeed, in the first part of his ministry, proclaimed that repentance toward God, which his own disciples, as well as John the Baptist, were accustomed to seal with a baptism of water. And to this sacred ceremony he himself condescendingly submitted. But after this he proceeded farther, when, as a visible Saviour, he sealed his own dispensation of grace with a baptism of blood upon the cross. Moreover, it is the Spirit that gives testimony to the unsearchable truths of the Gospel, by his still more excellent baptism; deepening our repentance toward God, and adding a full assurance, Hebrews 10:22, to our faith in Jesus Christ. Let no one then suspect that the manifestation of the Spirit must necessarily obscure the glory of the Son; especially since it is expressly declared, “that no man can say that Jesus is the Lord, but by the Holy Ghost,” 1 Corinthians 12:3.
Before we close this section, we have to lament that this important part of the Gospel is so rarely published among professing Christians. The greater part of the clergy are to be ranked with the most violent opposers of spiritual religion. They insult its followers, they condemn its advocates unheard, and presumptuously “speak evil of these things which they know not,” Jude 10. As there was a time in which the Jewish Church overlooked the most important promise under the dispensation of the Father; so it was intimated that a time would come, in which the Christian Church, sunk into a state of listlessness and incredulity, should neglect the grand promise under the dispensation of the Son. “When the Son of man cometh,” saith our Lord, “shall he find faith on the earth?” Luke 18:8. He will find little indeed, if we may either rely upon our own observations, or give credit to the most solemn assertions of a predicting apostle, 2 Timothy 3:1, 5.
All our ecclesiastics, however, are not of this description. Among the thousands of this sacred order, we find many who are possessed of godly fear, Scriptural faith, and Christian charity. These pious evangelists are anxious for the salvation of those committed to their charge. They labour to spread the kingdom of God among men, though they have never experienced that kingdom according to the fulness of the promise. And though they are unacquainted with the abundant plenitude of the Gospel, yet they cease not to publish that Gospel abroad with affection and zeal. They preach the cross of Christ; but they proclaim not the spiritual coming of a risen Saviour. As their careless brethren refuse to publish the coming of the Spirit, through infidelity and prejudice, so these upright ministers neglect to preach it, through uncertainty and irresolution. If they even entertain a just opinion of the doctrine for which we plead, yet they are restrained from speaking frequently and freely upon the subject, because as many false Christians have rendered the dispensation of the Son contemptible in the eyes of Deists; so many vainly-inspired zealots have caused the dispensation of the Spirit to appear ridiculous before sober-minded Christians. But, notwithstanding the reproach which many fanatics of various sects have brought upon this sublime part of the Gospel, by mingling with it the reveries of a heated imagination, yet it will constantly be regarded, by every well-instructed Christian, as the quintessence of our holy religion.
There appears little probability that this neglected doctrine will be either universally received or preached in our degenerate day. But as truth has never been left entirely destitute of witnesses, and as the generality of ministers have still courage enough to maintain, before an unbelieving world, the dispensation of the Son; we may reasonably hope that they will continue to mention the dispensation of the Spirit, at least, on every commemoration of the pentecostal glory. By this mean we may preserve among us a precious spark of sacred fire, till our returning Lord, bursting through the clouds of incredulity, shall kindle the spark into an everlasting flame. In that day the idle pretensions of enthusiasts shall no more influence believers to reject the Holy Spirit, than the vain pretensions of those false Christs, who formerly appeared among the Jews, could influence the faithful to reject their only Lord and Saviour. The dispensation of the Spirit shall then appear as glorious to the eyes of admiring Christians, as the dispensation of the Son once appeared to ravished Simeon: and every apostolic pastor shall conduct his flock from the dispensation of the Father, through that of the Son, to that of the Holy Spirit, in as rapid a manner as St. Peter is reported to have done in his first discourse.