That the Creator possesses ability to commune with the human soul, will not be questioned by those who admit his perfect acquaintance with his work, and believe his omnipotence; nor will it, we presume, be denied, that God can commune directly, as well as indirectly and circumstantially, with mankind; and that, however the senses may limit and give character to the operations of mind, they form no barrier against the exercise of the direct agency of God upon it. God has not so circumstanced the human mind, nor so permitted it to be circumstanced, as to isolate it from the immediate communications of his Spirit. To suppose this would be to impeach his wisdom, his power, and his love. Our ignorance of the mode by which God does, or of any method by which he could, so commune with mankind, affects not the possibility or certainty of such communion, any more than our lack of acquaintance with the philosophy of any fact within the sphere of sensible recognition, militates against the admission of its existence; unless, indeed, we prefer the evidence of sense to that of revelation, and are disposed to dispute the inference drawn from the power, wisdom, and benevolence of God, and to pronounce boldly and unwisely, from amidst the imperfections of limited understanding, on the impossibility of such divine operations. We do not undertake to show how the Spirit of God works, or can work, upon the human soul, but assert that God can directly work upon it. "It concerns us, in the maintenance of the dignity of our nature, to say that the Spirit of God can inform our soul as well as our soul can inform our body." * We are often ignorant of the operation of causes in their production of effects, when we discover the connexion between them with the greatest certainty. This is the case with the exhibitions of nature. Many of the principles of vegetation are known; but how they operate we cannot comprehend or explain. We are acquainted with light, but know little of its varied processes. Within ourselves we experience that the mind acts upon the body, and the body upon the mind; but philosophy does not enable us to conceive fully the manner of such reciprocal activity. If spirit act upon body, why may not spirit act upon spirit? And is it fair to object to the reality or possibility of such action, that we know not how it is performed? Most assuredly the Spirit of God may act upon the human spirit, though the mode of his doing so be ever so remote from our conceptions. It is at once unphilosophical and irreligious, to imagine that the Infinite Spirit which created, sustains, and is as intimately present with every being as that being is with itself, cannot influence, directly impel and control, every creature which lives and moves and has its being in him. But, to pass on to revelation. Adam was created for the enjoyment, as well as for the glorifying, of God. Prior to transgression, he was the object of the divine complacence and paternal affection, and hearts; (2 Cor. i. 22;) the earnest given between the parties to put all out of question." (Works, fol., vol. i., p. 563.) See also Poole on Rom. viii. 16; and Pearson on the Creed, art. viii. * Jeremy Taylor's Works, c. 3, lxxxiii. was assured of, and delighted in, the confident knowledge of such fact. God, by his Spirit, held direct communion with him; and in the law requiring his obedience, and in the declared penalties of transgression, the possession of the benefits to be forfeited in case of sin is obviously announced, and not merely obscurely implied. Adam's sin was followed by the forfeiture of the divine favour; by the fearfully discovered loss of the persuasion of its existence; and by the presence of guilty apprehension and shameful condemnation. He was familiar with, and loved the voice of, God in his rectitude and purity; but fled from it in his guilt and defilement. Now, as the Gospel delivers the believer from the consequences of sin, it restores him to the enjoyment of the blessings lost by it; to the favour of God, to filial relationship, and to the assured conviction of such restoration; and does not leave him in a condition inferior, in any way, to that of Adam in his innocence, touching his acceptance with God. Rather it warrants the expectation of superior advantages and more abundant spiritual consolation, in honour of the divine and all-perfect sacrifice of the Redeemer. The inspired history of the church not only shows the possibility of such direct communications, but records its existence. God has directly communicated with mankind in instances too numerous to be distinctly mentioned. Passing, therefore, over those illustrations of our position which affected either the whole world or communities, we advert, briefly, to those in which God so communed with individuals for personal purposes, and which had reference to their gracious estate and acceptance with God. Thus Abel, by faith, "offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts." To Abel, to his understanding and conscience, did the Spirit of God witness that he was justified through the blood of Christ, and, it is probable, gave a visible proof of the acceptable nature of his sacrifice, to instruct, encourage, or condemn others. Enoch, "before his translation, had this testimony, that he pleased God." The Spirit of God witnessed with his Spirit, and he had the testimony of it in his conscience, while God publicly testified his righteousness by translating him, that he should not see death. To Noah, God said, "Thee have I seen righteous before me in this generation." (Gen. vii. 1.) Abraham was favoured with repeated testimonies of God's acceptance of his person, as well as with reiterated promises in his public capacity. "For Abraham's faith was not only a general belief and assent that God's speech was true, but he had also a particular confidence of his acceptance with God, and remission of his sins in the Messiah promised. This doth evidently appear by these two arguments: 1. The Apostle saith, that Abraham was partaker by faith of that blessedness which the Prophet David speaketh of, (Rom. iv. 7,) 'Blessed are they whose iniquities are forgiven;' then it followeth, (verse 9,) Came this blessedness upon the circumcision or upon the uncircumcision?' 2. The like faith was imputed to Abraham for righteousness, which is imputed to us; (verse 23;) but our faith is to believe that Christ was put to death for our sins, and rose for our justification. (Verse 25.) Therefore Abraham's faith was accompanied by an assurance of remission of his sins in Christ." * Jacob wrestled with God, prevailed, and was blessed; seeing, as he said, "God face to face.". As a "man speaketh to his friend," so did God speak to Moses, and that of his personal as well as of his official acceptability. (Exod. xxxiii. 11.) Job, in the climax of his woe, triumphed in the unclouded knowledge of his living Redeemer, and anticipated the glories of his immortal and heavenly inheritance. (Job xix. 25-27.) The prayers, the lamentations, and the rejoicings of David, frequently relate to the assurance of the divine favour graciously vouchsafed, in his day, for the comfort of the faithful. Isaiah, in the temple, obtained knowledge that his iniquity was taken away, and his sin purged. (Isai. vi.) Hezekiah testifies, that the Lord had "cast all his sins behind his back." (Isai. xxxviii. 17.) Christ, in the days of his flesh, forgave sins, and assured the forgiven of the fact, adding signs and wonders, to show observers that he had power to do so. He gave to the pardoned immediate testimony, and to beholders circumstantial and miraculous proof. "But that ye may know that the Son of man hath power on earth to forgive sins, he saith to the sick of the palsy," whom he had just pardoned, "Arise, take up thy bed, and go thy way into thine house." (Mark ii. 10, 11.) God gave In thus interpreting ancient testimonies, care has been taken not to depart from the views which the best Divines give of the passages referred to, and not to obtrude opinions unsupported by authorities which challenge the deference of the church. Thus, in the "Homily on Faith," we read, "St. Augustine saith, the time is altered and changed, but not the faith. For we have both one faith in one Christ. 'The same Holy Ghost also that we have, had they,' saith St. Paul. (1 Cor. x.) For as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father, so did he teach them to say, as it is written, Thou, Lord, art our Father and Redeemer, and thy name is without beginning, and everlasting.' (Isa. lxiii.) them, then, grace to be his children, as he doth us now. by the coming of our Saviour, Christ, we have received more abundantly the Spirit of God in our hearts, whereby we may conceive a greater faith, and a surer trust, than many of them had. But in effect they and we be all one: we have the same faith that they had in God, and they the same that we have. And St. Paul so much extolleth their faith, because we should no less, but rather more, give ourselves wholly unto Christ, both in profession and living, now when Christ is come, than the old Fathers did before his coming." So also Calvin: + 'We must not infer either that none were endowed with the Spirit of adoption before Christ's coming, or that all who had received the law were slaves, not sons. I grant, indeed, that believers are admonished how much more liberally God has now acted with * Willet's Comment on Rom. iv. 20, p. 230. + Comment on Romans viii. 15. them than he formerly did with the Fathers under the Old Testament. The pious among the Jewish people, both during and after the promulgation of the law, were illuminated by the same Spirit of faith, and the hope of a heavenly inheritance was sealed upon their hearts, of which the Spirit was the earnest and seal. The only difference is, that the Spirit was poured out in the kingdom of Christ in a more bountiful manner, and with a larger and more liberal hand.” * In many of the cases mentioned, the testimony was accompanied by external manifestations to the senses; but the circumstances associated with a testimony are not to be confounded with the testimony itself. They were "outward and visible signs of the inward and spiritual grace" of the Spirit's immediate witness to the conscience. Such accompaniments were suited to the character of former dispensations, which addressed themselves more to the senses than Christianity does. It appears, however, that the circumstances connected with these ancient testimonies were usually intended, rather for the instruction, comfort, or reproof of others, than for the assurance of the persons to whom the testimony was given. Christianity is a spiritual system,-. the dispensation of the Spirit. This is its peculiar and distinctive glory. The Holy Ghost, in honour of the accomplished atonement, and continued intercession of the Mediator, vouchsafes larger measures of his divine influence; and, dwelling more gloriously in the Christian than in the Patriarchal or Jewish church, communicates directly to the soul, without employing circumstances similar to those which were associated with many of his more ancient manifestations. Such a direct witness is more simple, and therefore more suited to the genius of Christianity, and is more powerful and consolatory. The Scriptures of the New Testament, and especially the Epistles of the Apostles, plainly and continually recognise, and in many places directly affirm, the existence of such spiritual testimony or witness. Thus the Saviour teaches, that "when he," the Holy Ghost," is come, he will reprove" (margin, "convince") "the world of sin, and of righteousness, and of judgment." (John xvi. 8.) That is, he will convince, by a testimony before which all doubt shall cease; a testimony which is received by every penitent sinner. The doctrine is explicitly taught by St. Paul, in his Epistle to the Galatians: (iv. 6 :) "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Believers having obtained grace to be the sons of God, the Holy Spirit, the promised Comforter, is sent into their hearts to testify their new relation, and to originate filial dispositions. In the Epistle to the Ephesians, (i. 13, 14,) there are two expressions equally in point: that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance." These terms also occur in 2 Cor. i. 22. See also Eph. iv. 30. The witness of the Spirit is the seal and earnest by which God's promises are confirmed 66 *See also Leigh on Heb. xi. 4, 3; Henry on Heb. xi. 2; and Dickson on Heb. xi. 2. to us, and our sonship ascertained. Again, Rom. v. 5 : "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;" and the hope which arises from this spiritual communication "maketh not ashamed," as it depends upon that strong persuasion of God's paternal love which is the evidence of our adoption. "God doth plentifully assure us of his love, and the hope we therefore indulge will never make us ashamed."* Willet, on Rom. v. 5, says, "The love of God is said to be shed abroad in our hearts by the Holy Ghost, because the Spirit of God beareth witness unto our souls, that we are the sons of God. (Rom. viii. 16.) The Spirit of God maketh us understand and feel the love of God towards us." He also cites the following authorities :-Calvin, Pareus, "Rejoicing in tribulation, because the Spirit beareth witness unto our hearts, that we are accepted and beloved of God in Christ." Gorrhan, "The love of God is clearly manifested to us, as when the light is spread and dispersed abroad." Ambrose, "We have the pledge of the love of God by the Holy Spirit given unto us. It is the proper work of the Spirit, both to cause us to feel the love of God, and to make us love God again." Dr. Owen, remarking on this verse, observes, "The Comforter gives a sweet and plentiful evidence and persuasion of the love of God to us, such as the soul is taken, delighted, satiated withal; an overflowing sense hereof."+ St. John affirms, (1 Epis. iii. 24,) "Hereby we know that he abideth in us, by the Spirit which he hath given us," and "which witnesses to our spirits that we are his children, and brings forth his fruits of peace, love, holiness." Again, chap. v. 10, "He that believeth on the Son of God hath the witness in himself;" the "clear evidence of this in himself." This witness was the foundation of St. Paul's holy confidence and triumphant expectations; of St. Peter's impassioned praise, in the possession of "a lively hope" of an incorruptible inheritance; (1 Peter i. 3, 4 ;) and of St. John's exulting declaration, "Now are we the sons of God." (1 John iii. 2; v. 10.) If the fact, that the thoughts are mainly regulated by, and take character from, the senses, and from the impressions made upon them, be considered as disqualifying the mind to recognise purely spiritual or divine communications, let it be remembered, that the same power which made the mind, and which can commune with it, can also qualify it to discern the true, the divine nature of his communications. It can free the perception from the obscurities of sense, so far, at least, that in ignorance of the mode of spiritual attestation, it shall discover the communication itself to be divine, by its internal evidence and distinctive attributes. And this God does, when, by his Spirit, he bears witness to the believer's adoption. "In general, however, it may be affirmed, that the more profound thinkers of all climes have been alive to something like the voice of God in the heart of man, and * S. Ford, Spirit of Adoption, 1655. P. 332. + On Communion with God. Works, 8vo., 1826. Vol. x., p. 295. Wesley's Notes on 1 John. VOL. IV.-FOURTH SERIES. 2 E |