1 Corinthians 3:18

DISCOURSE: 1948
THE MEANS OF ATTAINING TRUE WISDOM

1 Corinthians 3:18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

CONCERNING the nature of true wisdom, God and the world are at issue; the wisdom of man being foolishness with God, and the wisdom of God being foolishness with man [Note: Compare 1 Corinthians 1:18; 1 Corinthians 1:23. with 3:19.]. To what now must this be imputed? Is there any thing in the revelation which God has given us, that is contrary to right reason? or is it that man’s reason is darkened, and that his intellectual powers, no less than his bodily appetites, are depraved by sin? We apprehend that an impartial judge will not hesitate long in determining this question. But here another question arises; How shall man in his present fallen state be brought to entertain the same judgment of things as God himself does? Must he get some new faculty, whereby he shall have an additional mode of perception? or is there any way whereby his present faculties, weakened as they are, may be made to answer all the purposes for which they were originally given? To this we answer, that man does not want any new faculty, but only a new direction to the faculties he already possesses. We have a film upon the organs of vision, which needs to be removed: and for this end we must go to him who has said to us, “I counsel thee to buy of me eye-salve that thou mayest see [Note: Revelation 3:18].” To the same effect is the advice given us in the text: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise;” let him acknowledge, that he cannot see clearly at present; and let him submit to the operation of God’s word and Spirit: thus shall the film be purged away from his eyes, and he shall “walk in the light, as God is in the light [Note: 1 John 1:7.].”

This direction we would now submit to your consideration; and, for the fuller understanding of it, we will endeavour to set before you,

I. Its meaning.

II.

Its reasonableness.

III.

Its importance.

I. Its meaning.

It cannot be supposed that we are to lay aside our reason: that were to “become fools” indeed. Reason, in those things that are within its sphere, is an useful, though not an infallible, guide. And, in the things that are beyond its sphere, it has its office: it ceases to be a guide indeed; but it becomes a companion, that must attend us every step we take, and often interpose its counsel in difficult conjunctures.

To become a fool, in the sense it is enjoined in the text, implies two things; first, a consciousness of the weakness and fallibility of our reason, especially in things relating to God: and secondly, a willingness to submit our reason to the teachings of God’s word and Spirit.

That our reason is weak and fallible, we see every day and hour. How differently will men argue on the most common subjects, and yet with equal confidence of the truth of their opinions! How will those very arguments, which, under the influence of vanity, or interest, or passion, once seemed to a man unanswerable, afterwards appear to him frivolous in the extreme, when the bias that was upon his mind has ceased to operate!

But it is in things relating to God that the fallibility of our reason more especially appears. How ignorant are the heathen world respecting the will of God, and the way in which they are to obtain acceptance with him! And how crude are the notions, which many who have the Bible in their hands, form respecting the path of duty, and the way of salvation! How absurd, for instance, was the idea that Nicodemus formed of the new birth, when he conceived it to be a repetition of a natural birth [Note: John 3:4; John 3:9.]! Thus it is with many amongst ourselves: they cannot hear of the new birth, or of justification by faith, or of the influences of the Spirit, without annexing to them ideas, if not as gross, yet quite as erroneous, as those of Nicodemus. But we may presume that Christ and his Apostles were right in their judgment of spiritual matters; and that others are right in proportion as they accord with them in sentiment, in spirit, and in conduct. In what light then will our boasted reason appear, if tried by this touchstone? Will not its dictates be found in direct opposition to the voice of inspiration, and consequently erroneous? Is there not such an universal departure from the scripture standard, that the few who adhere to it, are, as the prophet calls them, “Men wondered at [Note: Zechariah 3:8.]?”

To become a fool, then, is to feel the insufficiency of our own reason, and to be sensible that we are exceeding prone to form wrong opinions on Divine subjects, insomuch that we need at all times greatly to distrust our own judgment.
But this expression implies also a willingness to submit our reason to the teachings of God’s word and Spirit. Men who have a high opinion of their own reason, are ever ready to bring the word of God to their bar, and to pass judgment on it as true or false, according as it agrees with, or opposes, their own preconceived opinions. They are not contented to let reason judge, whether the revelation itself be from God or not? (that is its proper office) but, having acknowledged it to be from God, they proceed to determine on the points that are revealed, exactly as if they were able with their shallow reason to fathom the depths of Divine wisdom.

This disposition must be mortified; and men, however learned or wise in the estimation of themselves and others, must submit to “be taught of God [Note: John 6:45.].” The only use of reason, as applied to revelation, is to ascertain, Whether the revelation, purporting to be from heaven, be indeed of Divine authority; and, What is the true import of that revelation in all its parts. These two points being ascertained, it is not the province of reason to judge whether a thing confessedly revealed, be true or not: there faith steps in, and supplies the defects of reason; and assures the mind, that the point itself is true, because it is revealed; and that if its truth do not appear evident to the eye of reason, it is not from any irrationality in the point itself, but from a want of clearness in our reason to discern it, and a want of purity in our hearts to receive it.

Thus, to become a fool, is to take the word of God with the simplicity of a little child; to acknowledge our inability to comprehend it; and to implore of God the influences of his Spirit, that “the eyes of our understanding being enlightened, we may be able to comprehend the heights and depths [Note: Ephesians 1:18; Ephesians 3:18.]” of his revealed will. In short, it is to “receive with meekness the engrafted word [Note: James 1:21.],” and to pray with Job, “What I see not, teach thou me [Note: Job 34:32.],” or with David, “Open thou mine eyes, that I may behold wondrous things out of thy law [Note: Psalms 119:18.].”

Now it must be confessed, that this is humiliating to our proud reason; and that it is difficult for those who “seem wise in this world,” to condescend to receive instruction in such a way. But we shall find, that the Apostle’s direction, if duly considered, may be vindicated (as we are in the next place to shew) on the ground of,

II.

Its reasonableness—

To become fools in order to be wise, however paradoxical it may appear, is, in the view of it before stated, most highly reasonable: for, in so doing, we acknowledge nothing but what is undeniably true—and submit to nothing, but what we cheerfully submit to in the acquiring of human wisdom.

We acknowledge nothing but what is undeniably true. Let us look into the Scriptures, and see how our characters are painted there. In them we are told, that “the god of this world hath blinded our eyes [Note: 2 Corinthians 4:4.]:” that “we have walked hitherto in the vanity of our mind, having our understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our hearts [Note: Ephesians 4:17.]:” that, on this very account, we need “a spirit of wisdom and revelation to enlighten us [Note: Ephesians 1:17.]:” that, in our conversion, our “eyes are opened,” and we are “turned from darkness unto light [Note: Acts 26:18.],” yea, are “brought out of darkness into marvellous light [Note: 1 Peter 2:9.].” We are further told that, so far from having in ourselves a knowledge of the things of God, we do not even receive them when offered to our view; yea, we account them foolishness, neither can we know them, because we are destitute of that spiritual understanding whereby alone they can be discerned [Note: 1 Corinthians 2:14.].

These are plain truths which require no comment.
Let us now see these truths exemplified. If we would state our argument in its most advantageous point of view, we should adduce the Gentile world as proofs of the fallibility of man’s reason; and shew, that “by wisdom they knew not God [Note: 1 Corinthians 1:21.].” But we will wave this advantage, and take the instance of St. Paul, who had the Scriptures in his hands, who was educated under the most eminent teacher of his day, and who had made a proficiency in biblical learning beyond any of his own age. With these helps, we might well expect that reason should perform its office to admiration, and prove to the world, that it was not so vitiated as some imagine. Doubtless he, who had the advantage of living under the brightest, fullest dispensation of Gospel light, should in no respect continue in darkness: he must have clear views both of his duty to God, and of that method of salvation which had been typified in the Scriptures, and was now made plain by the preaching of a crucified Saviour. Yet behold, this very man was grossly ignorant both of the law, and of the Gospel too: he knew not that the law condemned the inmost workings of iniquity in the soul [Note: Romans 7:7; Romans 7:9.]; or that the prophecies had been accomplished in Jesus [Note: 1 Timothy 1:13.]. Nor, unless God had caused the “scales to fall from his eyes [Note: Acts 9:18.],” would his reason ever have sufficed to rectify his views, or to keep him from being a self-righteous moralist, a furious zealot, and a bloody persecutor.

Thus much could reason do for him: “his very wisdom and knowledge, instead of guiding him aright, perverted him [Note: Isaiah 47:10.];” “he became vain in his imaginations, and his foolish heart was darkened; professing himself to be wise, he became a fool [Note: Romans 1:21.].”

In addition to what has been thus stated and exemplified, we will only observe, that God speaks with utter indignation against those who fancy themselves wise, or expect ever to become so by the mere exertion of their own reason; “Vain man would be wise, though he be born like a wild ass’s colt [Note: Job 11:12.].”

Here then permit me to ask; Does not God know more of us than we do of ourselves; and, Do not the passages that have been adduced, declare at least as much as they have been brought to establish? How much more they affirm, we shall not now inquire: but that they shew the fallibility of our reason in things relating to God, and the propriety of submiting our reason to the teaching of God’s word and Spirit, no candid person will deny.

Is it not then reasonable that we should acknowledge these truths? Shall we make ourselves wiser than God? Will not the very attempt to do so be an irrefragable proof, that we are fools indeed?
But the reasonableness of becoming fools in order to be wise appears yet further, in that it is the very thing which we cheerfully do in order to attain human wisdom.

If a man begin to learn any science, and his preceptor tell him of some deep part of that science, which at first sight appears to involve in it a contradiction or absurdity; he does not presently determine that that point is false; but he conceives that there are things which he does not yet understand; and he contents himself with studying, in the method prescribed to him, those parts which are suited to his capacity, hoping that in due time he shall gain a further insight into those abstruser matters, and see the truth and reason of those things which he cannot at present comprehend, and which. through his ignorance of the intermediate points, he would not be able to comprehend, even if they were ever so clearly stated to him.
Now why should we not act thus with respect to religion? Has not that as great depths as any human science? Or rather, is it not more above the sphere of human intellect than any other science whatever?
But it will be asked, What are those first rudiments which we must understand well in order to qualify us for a deeper knowledge of the subject? To this we answer, (and O that God would impress it on all our minds!) The knowledge of ourselves is the key to all other knowledge. If we do not know by deep experience, that we are “wretched, and miserable, and poor, and blind, and naked [Note: Revelation 3:17.],” we never can “know any other truth as we ought to know it.” On this the whole Scripture turns. It is because of our guilt and misery, that we need the atoning blood, and unspotted righteousness, of the Lord Jesus Christ. It is because of our blindness and pollution, that we need the enlightening and sanctifying influences of the Holy Spirit. It is because we are altogether destitute of any thing that is good, that we must be be saved wholly by grace, and that we must receive “Christ as our wisdom, our righteousness, our sanctification, and our complete redemption [Note: 1 Corinthians 1:30.].” We may indeed obtain a head-knowledge of these things from books, while yet we remain as proud and unsanctified as the most ignorant heathen. But a real, spiritual, and saving knowledge of these things can be learned only by divine teaching, and must always be preceded by a knowledge of our own hearts: indeed, it will always be exactly proportioned to our self-knowledge: the more we feel ourselves destitute of wisdom, goodness, and strength, the more insight shall we have into “the deep things of God,” and the more precious will every Scripture truth be to our souls.

We repeat the question then, Why should it be thought unreasonable to adopt this method of attaining heavenly wisdom, when it is the method we invariably pursue in the investigation of human sciences? Is it not reasonable that we should pay as much deference to God as to man? Or is religion alone, of all subjects, so easy to men’s apprehension, that they who have never paid attention to its first principles, are yet competent to sit in judgment on its most mysterious truths? Surely, if a submission to any given process be judged reasonable in the prosecution of human knowledge, much more must it be so in the pursuit of that which is divine.
We must not be satisfied however with shewing the reasonableness of the direction before us; we must go on to state, in the last place,

III.

Its importance—

Every word of God deserves our deep attention. But the exhortation in the text is singularly important; for first, It declares the only way in which we can ever attain true wisdom.

If we could attain the end by different means, it would be of the less consequence whether we used these means or not. But here is the door of knowledge; and the only question is, Whether we will enter in by it or not. It requires us to stoop, yea, to stoop much lower than we wish: but stoop we must; or else we can never gain admission to “the secrets of God’s covenant [Note: Psalms 25:14.].” God holds the key of knowledge in his own hand: “he alone can give wisdom and understanding [Note: Proverbs 1:6.]:” we may compass sea and land; we may learn all languages, and explore all sciences, and repeat the very Scriptures themselves from beginning to end; and yet never attain true wisdom. If any man will be wise, he must become a fool, in order that he may be wise. The most learned man in the universe can know nothing savingly in any other way: and the weakest man in the universe shall know all that is needful for him, if he will but enter in at this door: “God will reveal to babes the things which he has hid from the wise and prudent [Note: Matthew 11:25.]:” and “a wayfaring man, though a fool, shall not err therein [Note: Isaiah 35:8.].”

Can any thing more strongly shew the importance of this precept, than the consideration, that none can remain destitute of true wisdom who obey it, or obtain true wisdom who despise it?
We are aware that some may ask, Are there not many persons learned in the Scriptures, who yet never attained their wisdom in this way? We answer, Either they attained their wisdom in this way, or their wisdom is no other than “the wisdom of the world, which is foolishnesss with God.” We have nothing to do with individuals. The point to be resolved is, Whether God requires us to become fools in our own estimation, in order that we may be wise in his? And if he do require it, then shall men become wise in his way, or not at all.
But there is another view in which the importance of this precept will appear, namely, that if we obey it not, our reason, instead of guiding us aright, will only mislead us more and more, and render us more obstinate in our error.

The more confident we are respecting the truth of our present views, the more shall we regulate our conduct according to them: and consequently, if they are wrong, we shall wander further and further from the right way, and yet conceit ourselves to be in the path of duty. Moreover, God himself will give such persons up to their own delusions, as a just punishment for the pride of their hearts. The very words following the text are full to this point; “He knoweth the thoughts of the wise, that they are vain:” and again, “He taketh the wise in their own craftiness [Note: ver. 19, 20.].” Let us hear our Lord himself speaking to the Pharisees, who disdained to be taught by him: “For judgment I am come into this world; that they who see not, might see; and that they who see, might be made blind.” And when they answered with indignation, “What, are we the blind persons you are speaking of?” he answered, “If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth [Note: John 9:39.].”

The language of the Apostle in the first chapter of this epistle, is peculiarly strong and animated; “It is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world [Note: 1 Corinthians 1:19.]?” Thus we may ask in reference to all who will not learn in God’s appointed way, What does their wisdom do for them? Does it bring them to God? Does it enable them to overcome the world? Does it disarm death of its sting? Does it inspire them with a hope full of immortality? Does it sanctify them throughout in all their tempers and dispositions, and transform them into the image of the blessed Jesus? We may even ask, Whether, so far from loving to be taught of God themselves, they do not feel an enmity in their hearts against those who are taught of God; and account them fools, whom God declares to be the only wise?

Here then the point appears in its true light. If men will not become fools in their own estimation, they shall be fools indeed: for they shall wander incessantly “in their own deceivings,” and shall “perish at last for lack of knowledge [Note: Hosea 4:6.].”

We cannot conclude this subject without observing—

How much it reflects on a fact which has existed in every age of the Church, which yet it is not easy to account for, namely, that few of those who are eminent for learning, are at the same time eminent for spirituality of heart and life.
St. Paul in this very epistle says to the Church at Corinth, “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence [Note: 1 Corinthians 1:26

Corresponding with these different states of men was the difference between the Jewish and the Christian dispensations; the one of which was intended to introduce the other: and it was good, as far as it answered that end: but, as an ultimate state to rest in, it was bad: it consisted only of “weak and beggarly elements,” and imposed an insupportable yoke, from which it is our happy privilege to be released. It is in reference to that dispensation chiefly that the Apostle uses the word “again;” because the Jewish converts at Rome had, previous to their embracing of Christianity, groaned under that yoke: but the others also, in their heathen state, had experienced a bondage not very dissimilar; and therefore the same expression may not improperly be applied to them also.

That we may have a distinct view of the whole of the Spirit’s operations, we shall consider them,

I. In reference to the dispensation under which we live—

The Christian dispensation, as contrasted with the Jewish, is called “The ministration of the Spirit [Note: 2 Corinthians 3:8.],” because under that dispensation the Spirit is poured forth far more abundantly than before.

The Jewish economy tended only to bondage—
[The terrific manner in which the law was given, generated nothing but fear in all who heard it: even Moses himself said on the occasion, “I exceedingly fear and quake.” And the strict prohibition to all the people not so much as to touch the border of the mount, clearly shewed to them that it was not a dispensation whereby they were ever to obtain a near access to God.

The two tables of the law, which were then given to Moses, were so holy, that though in the letter they might be observed, in the spirit they could not be kept by any child of man: and yet they were enforced with the most awful sanctions, the smallest violation of any one command subjecting the offender to death, even eternal death. What but fear could result from such a dispensation as this?

The very sacrifices prescribed for the relief of those consciences which were oppressed with guilt, tended, in fact, to confirm, rather than relieve, the bondage of their minds. For how could they imagine that “the blood of bulls and of goats should take away sin?” Hence “the offerers were never made perfect, as pertaining to the conscience;” and the annual repetition of the same sacrifices confirmed their apprehensions, that their sins, so imperfectly atoned for, were not effectually removed. The sacrifices were to them only “a remembrance of sins from year to year [Note: Hebrews 10:1.].” Moreover, the people in their own persons could not approach unto their God: they must deliver their offerings to the priests and Levites: nay, not even the priests could enter within the vail, nor even the high-priest himself, except on one day in the year, and then only in the precise manner that was prescribed to him. In all this, the Holy Ghost, who even under that dispensation was not altogether withheld from men, “signified to the Jewish nation that the way into the holy of holies was not yet manifest [Note: Hebrews 9:6.].”

Even the promises that were given for their encouragement were, for the most part, only such as were calculated to work upon an earthly mind, and in no respect to bring them to a state of peace and joy. Hence, except those few favoured saints who had an insight into the Gospel, and were enabled to look through the shadows of the law to Christ as the substance of them, all were in bondage, serving God from fear, rather than from love; and rendering to him rather the reluctant services of the body, than the willing devotion of the soul.]

The Christian dispensation, on the contrary, tends to produce in us a happy childlike disposition—
[The new covenant, which it holds forth to us, offers life and salvation on far different terms than were prescribed by the old covenant. The old covenant said, “Do this and live:” the new covenant says, “Believe and be saved [Note: Romans 10:5.].” The Gospel reveals unto us a sacrifice, that is, “a propitiation for the sins of the whole world;” and offers us a Saviour, who is “able to save to the uttermost all that come unto God by him.” Under this dispensation every one is privileged to enjoy the most intimate access to God, to “come with boldness into the holiest by the blood of Jesus, to draw near to God with a true heart in full assurance of faith, having his heart altogether sprinkled and purged from an evil conscience [Note: Hebrews 10:19; Hebrews 10:22.].” Further, these rich blessings are revealed to us as the fruits of God’s everlasting love, no less than as the purchase of the Redeemer’s blood; and to the blessings of time are added all the glory and felicity of heaven, as the assured portion of all God’s chosen people.

But, besides this clearer revelation of God’s grace and mercy, there is a manifestation of it made to the souls of the faithful by the Spirit of God, who “sheds abroad in their hearts the love of God” the Father, and “takes of the things that are Christ’s to shew unto them,” and by his own sanctifying operations “delivers them from the bondage of corruption into the glorious liberty of the children of God.”]
With this contrasted view of the two dispensations agree the express declarations of God himself—
[The nature of the two dispensations is thus distinctly marked by a very striking allegory; in which the Spirit generated in those who were under them is contrasted by that of a servant and a child [Note: Galatians 4:1.]: moreover, the transition from the one to the other is illustrated by the very same images as have been already noticed [Note: Hebrews 12:18.]: and the final issue of our adherence to the one or to the other is declared to be precisely such as might be expected;—to the servant, banishment; and to the son, an everlasting inheritance [Note: Galatians 4:24; Galatians 4:30.]

But, to enter fully into the subject, we must consider it,

II.

In reference to the experience of individual believers—

The Holy Spirit strives in a greater or less degree with all:
In the unconverted, he works as “a spirit of bondage”—
[He is the true Author of every good desire. The least disposition towards what is good is as much his work as the most spiritual exercises of God’s dearest children. His operation therefore must be traced as well in the hearts of the unconverted, as of the converted. In the commencement, he operates in a way of legal hopes: in the progress, he impels to slavish fears: and, with those who are not the subjects of saving grace, he terminates his operations by instigating to self-righteous endeavours. A person first beginning to think about his soul, (for which thought he is wholly indebted to the Spirit of God,) is desirous of putting the most favourable construction on all his former ways, and of dissipating all apprehensions about his eternal state. Hence he persuades himself, that he has never committed any great sins; or, if he has, that they were committed under such circumstances as greatly to palliate their guilt: that, at all events, God is too merciful ever to visit his offences with such a terrible punishment as the Scriptures speak of: and that his good deeds, which he either has performed, or hopes to perform, will counterbalance all the evil he has done. By degrees his mind becomes more enlightened, and he sees that his sins have been neither so few, nor so venial, as he had imagined. And now his legal hopes vanish, and are succeeded by slavish fears. The declarations of God respecting the final condemnation of the wicked are credited by him; and his claims of innocence or good desert are seen to be destitute of any solid foundation. Now the thoughts of death and judgment are terrible to him; and, as St. Paul says, He, “through fear of death, is all his lifetime subject to bondage.” To such an extent do “these terrors of the Lord” operate on many, that they hate their very existence, and would gladly surrender it up, if they could but perish like the beasts, and never be called to any future account. These apprehensions lead, as may be expected, to self-righteous endeavours. The person who is under their influence, sets himself to read, and pray, and attend the ordinances: he dispenses alms to the poor; he renounces many practices which he once justified, and performs many duties which he once neglected; hoping, if possible, to make up for all the time that he has lost, and to conciliate the favour of his offended God. As his light increases, and the insufficiency of human merit is discovered by him, he looks to the Saviour, the Lord Jesus Christ, to atone for his faults, and to supply his detects. Perhaps in time the folly of depending on human righteousness is seen by him; and he is willing to seek for salvation through Christ, provided he may but recommend himself to Christ by some obedience of his own, and have in himself the warrant for embracing the Saviour, and for expecting his salvation. Thus he founds his hopes, if not entirely, yet in some measure, on his own good works; and though doing well, as far as respects the ardour of his exertions, he fatally errs in making self the ground of his dependence, and perishes for want of a better righteousness than his own. This was the progress of the Spirit’s work in the unconverted Jews [Note: Romans 9:31.]; and such it is also in thousands at the present day.]

In those who are converted, he works as a Spirit of adoption—
[To these he imparts sublimer gifts, enabling them to look up with confidence to God, crying, “Abba, Father.” He gives them an assured testimony of their acceptance with God as a reconciled God and Father; setting, as it were, upon their hearts the Father’s seal [Note: 2 Corinthians 1:21.], and witnessing with their spirits that they are the children of God [Note: ver. 16.]. Thus, drawing them by his gracious influences, he brings them into a state of holy “fellowship with the Father and the Son,” causing them to walk with God as dear children, and to live habitually as in his presence; they “dwelling in God, and God in them;” yea, being “one with God, and God with them.” As brought into the family of God, they now, through the power of that same blessed Spirit, live in a humble dependence upon God for all that they stand in need of for body and for soul, for time and for eternity. “All their care is cast on Him who careth for them;” and the life which they live in the flesh they live by the faith of the Son of God, “receiving every thing out of his fulness,” in the time and measure that Infinite Wisdom seeth best for them. Nor are these heavenly gifts uninfluential on their conduct. They now walk in the habit of grateful obedience to God, desiring and striving to be “perfect, even as their Father which is in heaven is perfect.” They serve their God no longer from fear, as slaves, but from love, as obedient children, whose ambition is to do their Father’s will on earth, as it is done in heaven. Elevated thus, and sanctified by the Spirit’s influence, they are filled with a joyful expectation of dwelling speedily, and to all eternity, in the immediate presence of that Saviour, “whom unseen they loved, and in whom even here they rejoiced with joy unspeakable and full of glory.” They “look for, and haste unto, the coming of that blessed day,” when they shall behold him face to face: the time seems long till they shall enjoy that bliss; and, with a holy impatience, they are ready to cry, “Come, Lord Jesus, come quickly.” They know that, as children, they are heirs: they have already, in the consolations of the Spirit, had “an earnest of their inheritance;” and they long for the full possession of it, “desiring to depart, that they may be with Christ.” Thus does the Spirit work, though certainly in different degrees, on all the children of God, inspiring them with filial joys, as he fills the unregenerate with slavish fears.]

In conclusion, we would entreat all of you to inquire, What spirit you have received?
1.

Have you received the Spirit of God at all?

[Many, alas! have scarcely so much as “heard whether there be any Holy Ghost:” or, if they have, they regard all idea of his agency upon the soul as visionary and delusive. But let such persons know, that they are altogether dead in trespasses and sins. If the Spirit of God have not so far wrought upon our minds as to convince us of our lost estate, we have not as yet taken one single step towards heaven. The declaration of St. Paul in the preceding context is, “If any man have not the Spirit of Christ, he is none of his.”]

2. Have you received the Spirit as a spirit of bondage?

[Despise it not: the fears and terrors with which he has filled your minds, maybe introductory to your final liberty, and your complete salvation. It is thus that the Spirit usually, if not invariably, works in those who are “translated from the kingdom of darkness into the kingdom of God’s dear Son.” He first wounds, and then heals, the soul: he “convinces us first of sin,” and then “of righteousness and of judgment:” he causes us to feel ourselves lost, and makes use of that feeling to lead us to Him who came into the world to seek and save us. “Despise not then the day of small things:” for “then shall you know if you follow on to know the Lord.”

On the other hand, we must say, Do not rest in it. The spirit of bondage will generate fear; but it will not produce either love or holiness, both of which are necessary to your everlasting salvation. If we have no better principle than slavish fear to make us obedient to our God, what are we better than the heathen? The Christian must regard God, not merely as a Judge, but as a Father. He must obey, not through fear of the lash, but from a real love to his name, and an unfeigned delight in his holy will. The truth, if it enter into our hearts, will make us free: and it will “deliver us from the bondage of corruption, into the glorious liberty of the children of God.”]

3. Have you received the Spirit as a Spirit of adoption?

[Then be thankful for it, and adore your God for the exceeding riches of his grace towards you. But take care that you do not deceive your own souls respecting it. It is possible to mistake in this matter, and to refer to God’s agency the delusions of Satan and of your own hearts. Many indulge a very unhallowed confidence in God. But, though it is our privilege to put away slavish fear, it is our duty to cherish to the uttermost a filial fear of offending God. We must “walk in the fear of the Lord all the day long.” If we are on our guard in this particular, then our confidence cannot be too strong; since there is nothing which a loving father can bestow on his obedient child, which our God will not confer on us. Know then your privilege, and rejoice in it; and with all the confidence which the repetition of the word implies, go into the presence of your God from time to time, crying, “Abba, Father.” But take care that you do not lose it. Take care that you “grieve not the Holy Spirit of promise, whereby you are sealed unto the day of redemption [Note: Ephesians 4:30.].” Watch over your every action, word, and thought; endeavouring to walk “as obedient children,” yea, “as dear children,” worthy of the relation in which you stand to God; “being holy, as He who hath called you is holy [Note: 1 Peter 1:14.].”]