'Joy in the Holy Ghost.' In the high and hidden walk of
a Christian's experience, there is much that looks very inaccessible to the eye
of the general world. And it is evident, that just in proportion to their sense
of its mystery and exceeding remoteness, will be their own hopelessness of ever
realising it. They regard it as something of too recondite, too lofty a nature,
for them to think of aspiring after. They have no fellowship with the joys or
exercises of a believer, no common feeling, and even no common understanding
with Christ's peculiar people, in ought that distinguishes this class of men
from the rest of the species; and so they keep at a distance from these saintly
and select few, just as they would from any outlandish society with whose
tastes and gratifications they had no possible sympathy - either taking refuge
in the thought, that it is all a fanatical imagination - or if it be indeed a
reality, that it is a reality which lies at so wide a separation from
themselves, as to mock their every, effort to lay hold of it.
It must
be quite obvious, that in these circumstances it is most unwise needlessly to
aggravate this impression which men have of the gospel, as of a hopeless and
impracticable mystery - for this will only widen their separation from it the
more. It is not for the friends of Christianity to give it more of a
transcendental air and character than what natively belongs to it - for this
would be to check the approaches of the yet uninitiated, who might thus be
deterred from the enterprise of ever scaling those heights which seem so awful,
or of penetrating those obscurities which seem to cloud the summits, or to
gather and to settle among the deep recesses of experimental religion. Whatever
can be made plain and palpable to the world at large, should be made to stand
out in full exhibition before them; and nothing that is unnecessary or uncalled
for should be said, which can augment their conception, either of the gospel as
a thing that lies beyond the range of all ordinary apprehension, or of its
disciples as of those who are kept together by some secret tact that is
incommunicable to all other men - the spell of a magic or a masonry, that can
only be known or guessed at by themselves.
We are sensible, however,
that with every effort at the explanation of Christian truth, there will remain
on the minds of all who are not Christians an impression of its mystery. The
distinction will still be kept up between the children of light and the
children of this world; and the former will appear to the latter as if they
spoke in an unknown language. There will be little, community of thought or of
feeling betwixt them; and however desirable to make the most of any right
approximation that is at all possible, yet we are not to expect but that, in
the whole cast and habitude of their understandings, the two societies of the
church and the world will ever be widely apart from each other.
These
are the first reflections which our text has given rise to - for we are not
aware of any that is more removed beyond the limits of all common and earthly
experience. We even fear that among those who profess a stricter and more
serious Christianity, this joy in the Holy Ghost is seldom realised; and that
however much it may be in harmony with their doctrinal speulations, they have
little or no experimental feeling of it. This is a topic on which, if they have
any doctrine at all, it is at least a doctrine that has outstript their
experience. They cannot peak of this joy as a thing that is personally and
practically their own. They cannot specify an occasion of their history that
has been at all brightened by it. They have no distinct imagination ofwhat it
is; and altogether it is even to them that matter of strangeness and of secrecy
which they do not recollect ever to have indulged in. They would like to know
about it - for as yet, we doubt not, the conceptions of many even of these are
vague and unsatisfactory; and, therefore, to help the understandings even of
the zealous and declared orthodox upon this topic, as well as to reconcile to
the uttermost those who look upon our faith as little better than that of
mystics and visionaries, we should like that as much of elucidation as possible
should be shed upon a theme that is either now-a-day very little thought of, or
regarded in the light of a wild and fanciful illusion.
It may perhaps
tend in a certain degree to dissipate the mystery, if you advert to a
distinction which I shall now propose to you. Joy in the Holy Ghost may be
either a joy in His directly felt presence within you; or it may be a joy in
the work which He has done within you. Now the first of these conceptions is
far more mysterious than the second of them. We shall not now enquire, whether
His presence, as a visitor or indweller, is ever felt directly - whether He is
ever recognised to be in our hearts by any immediate feeling or immediate
perception - whether, in short, the first conception is ever realised in the
experience of any Christian below. Instead of knowing Him to be present in the
way of contact or of His immediately felt and perceived residence within us,
His presence in the soul of the believer may only be inferred, not from His
contact with the human spirit, but from His work upon the human spirit. And so
this joy in the Holy Ghost might mainly resolve itself into joy because of the
truths which He has revealed to the eye of the understanding, and joy because
of the virtues which He has impressed upon the character.
Let us take
these two in order - dwelling very briefly on the first; and reserving our
chief attention for the second of these particulars.
I. First then, there
is a joy felt in the belief and contemplation of the truths impressed on our
conviction by God's Holy Spirit. Thus far the joy is not some mistaken afflatus
which you can give no account of. You can distinctly tell what it is. There is
a palpable thing which the Spirit has enabled you to lay' hold of. He has taken
of the things of Christ and showed them unto you. More particularly, He has
shed a clearness on the efficacy of the atoning blood; and though He has let
you know that you are a very great sinner, He has also let you know that Jesus
Christ is a very great Saviour. That truth to which you were aforetime blind,
He, by opening your eye, has made you to see; and it is such a truth as you
cannot but rejoice in. He has caused you both to see a truth, and to hear a
tenderness, in that gospel voice which issues from the mercy-seat; and as
surely as when the hostility of, the best and powerfullest of your earthly
acquaintances is turned into friendship, you cannot but be glad - so surely
will you feel a gladness, so soon as made to behold, that the God who
challenges iuiquity and cannot bear it in His presence, has become God in
Christ, reconciling the world to himseli, and not imputing unto them their
trespasses.
The man who is lost and distracted because of the dangers
and the fears which encompass him, when freed from these and so translated into
peace, vividly feels a joy along with it. Now this peace is of the Spirit's
working, just because the truth from which the peace did emanate is of the
Spirit's teaching. He teaches it through the word, by opening our eyes to the
reality of Scripture. And so the joy which is felt because of the first
ingredient of Heaven's kingdom that is specified in our texts even because of
the peace into which the sinner has been translated - this joy may be regarded
as entering into the third ingredient of that kingdom, even joy in the Holy
Ghost.
II. But secondly. There is a joy in the Holy Ghost because of
the virtues which He has impressed upon the character. Here too there is
something tangible,. that furnishes, as it were, a material for our joy. The
Holy Ghost works virtue in the character of him upon whom He operates; and joy
in this virtue is joy in the Holy Ghost. Here is another abatement then, on the
supposed mystery of this affection; and though we cannot go along with those
who term themselves rational Christians, and would expunge all mystery from the
doctrines of the gospel - yet we hold it most undesirable that any of. its
truths should be enveloped in greater mystery than properly belongs to them;
and, on the other hand, most desirable, that all should be made as plain to the
understanding, as the actual state of revelation, and the possibilities of
human knowledge and comprehension will allow. We are aware of one expedient
which we cannot go along with, and by which it has been attempted to make the
whole of that theology which relates to the visitation and indwelling of the
Holy Ghost more palatable to the intellect of the natural man. The Holy Ghost
is the Spirit of God; and whether that Spirit take up its residence within our
hearts or not - whether or not it abides substantively there - whether it be in
us as an essence, or only as a quality - still it is thought by many enough to
warrant the gospel affirmation, that Christians have the Spirit of God if they
have barely the characteristics of that Spirit fixed and delineated upon their
own moral nature. And so in the estimation of many, to haye the Spirit of God,
is just to have a character kindred to that of God, just as in common language
we may say of one man that he has in him the soul of Newton, if he have the
like taste and talent for philosophy - or that he has the spirit of some great
statesman, if animated by the same patriotism - or of some great warrior, if
actuated by the same thirst for the hazards and excitements of the contest -
And so to have the Spirit of God, is regarded as tantamount, not to having that
very Spirit within the receptacles of your bosom, but to your having, a spirit
there which is like unto His - and thus to have the Holy Spirit only designs
you to be a holy creature, or that you have within you the spirit of
holiness.
Now certain it is, in the first instance, that this view of
the matter tends to alleviate the mystery, and reduces the doctrine of God's
Spirit being in man to a something, which those of merely secular or literary
habits of conception can easily understand. If by having the Spirit of God
within us, there is nothing more meant, than that our spirit is kindred to that
of God - there is in this affirmation nought of that miraculous which provokes
the incredulity of nature. It is simply assigning to our mind the character
which it happens to possess; and it must moreover be admitted, that whether a
similarity between our spirits and that of God be the whole doctrine or not -
this similarity is allowed by all to be the undoubted effect of that
inhabitation by the Holy Ghost of man as His dwelling-place, and man as His
temple, which many, and we think soundly and scripturally, do contend for. The
great object in fact of the Spirit's descent hpon earth, and of His assuming as
the place of His occupancy this one man and that other, is to impress upon them
the very image and character of God. He bloweth where He listeth, but the
design of it is to inspire every one whom He so listeth with the very virtues
of the Godhead - and so there is one view, according to which this joy in the
Holy Ghost is really not at all unintelligible, nor ought it to stir up that
incredulity which a feeling of the marvellous and the incomprehensible so often
brings along with it. It is simply that direct joy which we have in the
possession and the exercise of virtue. Joy in the Holy Ghost is the joy that
naturally and constitutionally as it were, attaches to the spirit of holiness.
If it be not pleasure in the immediate fellowship of God's Spirit - it is at
least pleasure in its fruits, all of which are sweet unto the taste, and have
in them what may be called a moral fragrance that ministers delight to the
higher senses and faculties of our nature. There is an instant gratification to
the heart in its own aspirations of love and purity and heven-born sacredness;
and if these indeed come from the Spirit, then it is a gratification in what He
hath done and wrought upon us, and this is joy in the Holy Ghost. We may not be
able to recognise His direct presence in our bosoms; but if we rejoice in the
virtues which He hath implanted there, then it may truly be said that in Him we
rejoice. And thus there may be many who have realised this affection, and yet
perhaps have hitherto conceived that they were strangers to it; and just
because they were looking for something else. They have perhaps been thinking
all along, that joy in the Holy Ghost was a felt and conscious delight, from
fellowship with a visitor within, of whose personal agency and indwelling they
had some mysterious access to know - otherwise than by the fruits of His
operation, otherwise than by the graces and virtues which He imprest upon the
character.
Now should it so happen, that He is only known by His fruits
- should the presence of God's Spirit in the soul, instead of being a matter of
direct consciousness, be only a matter of inference from the graces and the
virtues that be engraven upon the soul, then when rejoicing in them we may in
fact be rejoicing in the Holy Ghost. There are some, we are persuaded, who have
experienced this affection without knowing it. They have breathed a holy and a
heavenly delight in prayer. They have felt a lofty and ethereal transport in
the contemplations of sacredness. They have experienced how good a thing it is
to draw near unto God, and in the beatitudes of intercourse with Him as their
Friend and reconciled Father, they have often tasted upon earth of those very
beauties which shall be perfected in heaven. They have had the dawn upon their
spirits even here of that ecstacy which lies in an affection for the Godhead;
and in the outflowings of a kindred love towards their brethren of the species,
they have also felt that there is a native and most exhilarating joy. Now
during the whole of this experience, they may not have adverted to the Spirit
as at the time dwelling and operation within them; and in the very moment when
hey were rejoicing in His work, they may not hae been at all sensible that they
were rejoicing in Himself. Nevertheless it is even so.
There is a joy in
the Holy Ghost which is not more inexplicable than the joy that every Christian
feels in the play and exercise of his good affections - in the good-will that
moves him kindly towards one - in the gratitude that draws him in loving
regards and services to another - in the virtuous triumphs of temperance or
purity, when the eye has closed itself against some ensnaring temptation, or
when a victorious resistance has been made to it - in the fervour of those more
saintly and celestial exercises, when the soul enters into communion with its
God; and just as the eye delights itself with all that is graceful or engaging
in the scenery of nature, so is the spiritual eye regaled when it expatiates
over the graces of that moral imagery which stands revealed on the character of
the Godhead. It is thus that there may be a joy in the Holy Ghost, even when He
is not thought of in His personality, or in the power of His influences upon
the human spirit. It is a very possible thing to be under an influence, and at
the very time when the influence itself is not at all the object of
contemplation. The mind may in truth be busied with other objects. It may be
thinking only of God or of man or of duty; or of those precious truths on which
hang the salvation of the sinner, and his obligation to a life of sacredness -
and the only delight whereof it may be conscious, is the delight that it has in
entertaining these, and in feeling virtuously of these. Yet still, it may be
true that it is both the Holy Ghost who hath introduced him to a luminous view
of the objects, and who hath awakened in him all the good and corresponding
emotions; and so, while to all sense he is occupied with virtue alone, and the
joy that is felt by him is therefore a joy in virtue - yet nevertheless it is
the Spirit that has originated and sustains the whole; and his joy in virtue is
joy in the Holy Ghost.
According to this view of it then, joy in the
Holy Ghost is joy in holiness; and it appears by our text to be one ingredient
of the kingdom of heaven. By partaking of the Spirit of God, we are made to
partake in the virtues of the Godhead; and the joy in question is a joy in
these virtues. it is just such delight as the Eternal Himself has in the view
and in the conscious possession of his own excellence - that primeval delight
which cometh out of the inseparable union that obtained from everlasting
between goodness and happiness - realised by the Mind of the Divinity, and
reproduced in the minds on which He has stamped the likeness of His own
character. There may be no way of recognising the power of an agent within your
heart, but by the effects of his agency. There may be no way of ascertaining
that the hand of a worker has been there, but by his handiwork; and all the
pleasure which many a Christian feels in the Holy Ghost may be nothing more
than the pleasure that is felt in those moralities of the heart, into which he
has been renewed, and which are the traces of the Spint's operation. If you
want to ascertain whether ever you had the joy of our text, it is. surely
indispensable that you fix and determine what sort of thing it is. You may
otherwise be led upon a wrong track of enquiry; and droop into despondency
because you have not met with an evidence that is nowhere to be found. In
regard to the Spirit of God, you neither hear His voice, nor do you see His
shape; and you cannot tell whence it cometh nor whither it goeth. But you may
know Him by His fruits; and if these fruits do indeed regale your moral
appetite for goodness and righteousness and truth - if obedience be the fruit;
and you feel that in this obedience, as in the keeping of the commandments,
there is a great reward - if gladness have sprung up in your heart along with
the graces of the new creature - if you have ever tasted that to be in a holy
is to be in a happy frame; and that to breathe in a religious atmosphere is of
itself to breathe in an atmosphere of purest delight - This perhaps is all the
evidence that you have a warrant to look for; and instead of expecting a joy in
the Holy Ghost analogous to that which one has in personal intercourse with a
friend - instead of beholding any direct manifestation of His presence within
you, you may never on this side of death be admitted to see moe than the marks
of His performance upon you - And we repeat, that if you have ever felt a joy
in the meekness and the godliness and the love and the temperance and the
purity which it is His office to impress upon the soul, this may be joy in the
Holy Ghost - this may be the very joy that you are in quest of.
And by
urging this upon you, I have another object in view than to guide you aright in
the pursuit of evidence. I should like to take an opportunity now of expounding
to you the real essence of heaven's blessedness. This joy in the Holy Ghost is
an ingredient of the kingdom of heaven; and you cannot be too pointedly or
repeatedly told - that what constitutes your happiness there, is that which has
constituted the happiness of the Godhead from all eternity. I want you to
separate in thought the main and characteristic enjoyments of paradise from all
those secondary or subordinate enjoyments wherewith we fancy it to be peopled ;
and again to assure you that the ecstacy of these ethereal abodes lies not in
heaven's music, or heaven's splendour, or any adaptation between the
materialism of heaven and the glorified senses of those who are admitted to its
transports and its triumphs. The joy in the Holy Ghost which will be enhanced
and perfected there, and of which we have a foretaste here, is the joy which
God Himself has in holiness. He delights in His own Spirit, in its graces, in
its attributes, in all the beauteous and venerable characteristics which belong
to it; and by imparting to us of this Spirit, He gives us the very materials of
that delight which constitutes His own essential and unchangeable happiness. In
other words, the joy of heaven is mainly and substantially speaking, a moral, a
spiritual joy; and if the greatest happiness lie in the enjoyment of what we
most love, then the best definition that can be given of the happiness of
immortality, is that it consists in the enjoyment of righteousness by those
whose nature it is supremely to love righteousness. To them the most delicious
harmony by far is that moral harmony which they feel to be withi4i their own
heart, where righteousness hath taken up its secure and everlasting possession;
and to them the most glorious of all splendour is that splendid righteousness
wherewith, among the angels and saints and hosts both of the redeemed and the
unfallen, they are everywhere encompassed. But chiefly will they have joy in
the city of the living God, because God Himself is there; and the light of His
manifested countenance will be the light thereof. It is because of the worth
and the goodness and the moral grace and grandeur that radiate directly upon
their view from the aspect of the Divinity - it is because of the high and the
holy perfections of virtue which sit enthroned in the place where His honour
dwelleth - it is because of the sympathy which through the Spirit given to us
is felt in our own bosom with the virtues of the Godhead, and the love
wherewith He rejoices over those creatures on whom He hath imprest the
lineaments of His own holy nature, reflected back again by them on that primary
excellence from which all their holiness is derived - It is because of these
moral elements that the joy of paradise is full. All there have a godlike
virtue, and therefore it is that their happiness is godlike.
And it
would at once purify your thoughts of heaven, and deliver the work of your
preparation for it from all taint of legalism, could you but clearly understand
that the great object of the economy under which you sit is to make you like
both in character and in enjoyment to God. Just think what it is that forms His
motive to righteousness. Just make out a distinct reply to the one question -
whether is God righteous hecause of a law of righteousness that is over Him, or
because of the love to righteousness that is in Him? He it is obvious, is under
no law, and is responsible to no jurisdiction. Any act of virtue in Him is not
an act of deference to any authority - nor is it in submission to the control
or the cognisance of any superior. When He does what is right, it is not
because He is so bidden, but because to His taste there is a beauty and a
beatitude in rightness. The virtue that is observed as a thing of commandment,
is of a character wholly dissimilar and distinct from the virtue that is
indulged in as a thing of native and spontaneous delight. Now God is not the
subject of a commandment. All that He does is not of constraint from without,
but of choice from within; nd when righteousness, from a matter of constraint
becomes a matter of choice, it instantly changes its whole nature, and rises to
a higher moral rank than before. It is impossible that God can be at all moved
by the authority of a law, or that the fear of its reckoning or its vengeance
can have any weight upon Him. And so we, in proportion as we are like unto Him,
are dead unto the law - that is, dead to a sense of its threatenings - dead to
all feeling of compulsion - delivered from every impression of a superior
standing over us, and overbearing our own pleasure by His resistless
prerogative and power. But the same God whom it is impossible to move by law's
authority, moves of His own proper and original inclination in the very path of
the law's righteousness. And so again, we, in proportion as we are like unto
God, are alive to the virtues of that same law, to the terror of whose
seventies we are altogether dead. We are no longer under a schoolmaster. Our
obedience is changed from a thing of force into a thing of freeness. It is
moulded to a higher state and character than before. We are not driven to it by
the rod of authority. We are drawn to it by the regards of a now willing heart
to all moral and all spiritual excellence. It is upon a well of living water
being struck out in the heart of renovated man - it is upon the entrance there
by the Holy Ghost given unto all who receive the Saviour - it is upon His
operation by which we are made to delight in the very moralities, and so to
taste the very joys of the Godhead - it is upon that transformation by which
the spirit of bondage is cast out, and succeeded by the spirit of adoption and
of glorious liberty - It is thus that the joy of my text arises in the
disciple's bosom; and while even here it forms an ingredient of heaven's
kingdom, it is also the best presage of that eternal heaven which is awaiting
him.
Such views, if more cherished and more proceeded on, would do away
evrey imagination of an antinomianism in the gospel of Jesus Christ. The end of
that gospel is not to set aside human virtue, but altogether to purify and to
raise it. It is to set aside an old economy, by which virtue was prescribed;
but under which it became an ignoble thing, and gathered upon its whole aspect
a taint of mercenary sordidness. And it is to substitute a new economy in its
place, under which virtue, so far from being expunged, is animated by the very
spirit and brightened into those very hues of loveliness wherewith it is
irradiated in the sanctuary of the Eternal. It is to exalt the selfish and
low-born morality of earth into the sacredness of heaven; and not to extort the
offerings of reluctance and fear, but to inspire at the very time that it bids
the services of an affectionate and willing obedience. I do not ask, if you
ever rejoiced in the Spirit of God felt as if personally alive and present in
your bosom. This is a test of your discipleship, to which I fear that few if
any of this, and very few of any congregation whatever, could respond.
But I ask,if you ever rejoiced in the law of God, felt to be that pure and
righteous and elevated thing which the Psalmist professed to be his delight and
meditation all the day. This is a test that I do insist upon; and if not a joy
in the direct feeling of the Spirit's presence, it is at least a joy in the
fruit of the Spirit's power. It is all the length to which I feel warranted to
carry my explanation; and a length to which, if there be any here present who
has practically come, we can at least promise to him the blessedness of the man
who delighteth greatly in the commandments. In our first head, we spake of the
joy that is felt on our believing the truths of the gospel, and more especially
the truth of God's reconciliation to us in Christ Jesus. We are glad because of
peace betwixt us and God; and peace is one ingredient of heaven's kingdom
mentioned in our text. In our second head of discourse, we spoke of the joy
that is felt on our acquiring the virtues of the gospel. There is an immediate
delight in righteousness or virtue, that accrues by a law of moral nature to
the possessor of it; and righteousness is another ingredient of heaven's
kingdom mentioned in our text. Joy in the Holy Ghost, which is the third
ingredient, may be regarded by some as joy in the two former; and called joy in
the Holy Ghost, simply because peace and righteousness are the work of the Holy
Ghost. But, additionally to the joy which the mind has in these effects of the
Spirit's operation, there must, after experience of these effects, be a
distinct joy, when tile mind takes cognisance of them in connection with their
cause - when the Christian can trace the virtues which he has been enabled to
exercise, to the source from whence they emanate - when he finds, that in
proportion to the fervency and faith of his prayers for the Spirit of all
grace, he is actually made rich in the graces and accomplishments of the new
creature. There is a joy in the very investiture of these moralities; but a
further and a distinct joy in the consideration of who it is that has put them
on. When the Christian reflects on himself as a temple of the Holy Ghost - when
he thinks of being so signalised - when enabled thus to judge, that God walks
in him and dwells in him; and upon this evidence that He has put a law into his
heart making him to love it, and written it in his mind making him to
understand it - There is elevation in the very thought; and though it may not
be joy in the directly felt presence, yet it may be joy in the inferred
presence of the Holy Ghost. To arrive at this, my brethren, you have to
entertain the truths of the gospel, even until you come clearly to see and
firmly to have faith in them. You have to cultivate the virtues of the gospel,
even until they become the main delight and exercise of your lives. You have to
pray that the, eye might be made clearly to apprehend the one; and the heart to
be more and more smitten with a love for the other, and a sense of their
supreme obligation. You are to persevere in asking even till you receive, and
in seeking even till you find, and in knocking even till it be opened to you;
and, however remote and recondite the acquirement may appear to you now - yet,
if you will just set out in good earnest from the humble elements of Christian
scholarship and go on unto perfection, you will, from a joy in the truth and a
joy in the virtus, of the gospel, arrive at a distinct joy in the fellowship of
Him who hath manifested these truths, and moulded you to these virtues. You
will pass on to the higher stages of the Christian experience, and be at length
emboldened to say that the Spirit of God witnesseth with our spirits, that we
are indeed His children; and hereby know we that we are in Him, even 'by the
Spirit which He hath given to us.
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