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INFLUENCES OF THE SPIRIT
NO man was ever better qualified to please men with the charms of oratory than the Apostle Paul: for, in point of talent, few perhaps have ever exceeded him; and, in point of knowledge, no uninspired man ever came near him. In the great subject of his ministrations there is a sublimity, in comparison of which all other subjects are but as a star before the meridian sun. Yet, in setting forth that subject, he was particularly careful to “use all plainness of speech,” lest he should obscure, rather than illustrate, its excellency by any vain attempts to embellish and adorn it. This he repeatedly mentions, as the stated rule prescribed to him by God, and followed by him. “Christ,” says he, “sent me to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect [Note: 1Co_1:17.].” In conformity with this commission, he says, “I came to you not with excellency of speech or of wisdom, declaring the testimony of God:” and again, “My speech and my preaching was not with enticing words of man’s wisdom:” and so also in the words of my text, “Which things we speak, not with words which man’s wisdom teacheth [Note: ver. 1, 4, 13.].” As, in receiving the Gospel, he had been taught it by the Spirit of God; so in communicating the knowledge of it to others, he would make use of no other language than that which the Spirit himself had provided.
The declarations of the Apostle in my text will lead me to shew,
I. Whence a minister must receive his choicest qualifications—
Of course, if he would instruct others, he himself must be instructed in “the things which are freely given to us of God”—
[God has given us salvation in the Son of his love — — — He has also made known to us this salvation in the fullest manner — — — And this is the subject which even servant of his has it in commission to unfold to a benighted world — — —]
But how is he himself to obtain the knowledge of it?—
[He must “receive it, not from the spirit of the world, but from the Spirit of God.” It is itself altogether foreign to all that the world either cultivates or admires. It is not within the power of human intellect to comprehend it; or of human investigation to search it out; or of human wisdom to impart the knowledge of it. The Spirit of the living God alone can convey it to the mind.
If it be asked, How are we to account for this? I will confess, that the statement, by which persons very generally endeavour to account for it, I greatly disapprove. We are told in the words following my text, that “the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned [Note: ver. 14.].” Hence some imagine that a distinct sense must be given to us, without which we can no more discern the truths of the Gospel, than a man can discern the objects of sight, or smell, or taste, whilst he has not the organs proper for the perception of them. But, were this the case, a man would be no more blameable for his ignorance of divine things, than a man who was born deaf or blind would be for not perceiving objects by his eyes or ears. A juster view of the case, I apprehend, is this. The word is that seal which the Spirit of God uses for the stamping of the Divine image upon man; and the heart of man is the wax, which is ordained of God to receive the impression. But the wax is hardened by sin; so hardened, that not even the word of God himself can make any impression on it. Hence it resists the word, even as stone or iron would the action of a seal upon it. Thus is man’s ignorance to be ascribed, not less to the hardness, than to the blindness of his heart [Note: Eph_4:18, ð þ ñ ù ó é í . See the marginal version.]. Nor is this all. Man does not only withstand the word, as stone or iron would the impression of a seal, but as a spring would resist it. In a spring there is a re-action, proportioned to the force which acts upon it: and this is the kind of resistance which the heart of man gives to the word of God. Man’s heart rises in opposition to the word, and with all its power repels it. The Jew rejects it as “a stumbling-block;” and the Greek despises it as “foolishness.” And hence it is, that no power but that of the Spirit of God can overcome the obstinacy of man’s resistance to the word.
And how does the Spirit of God produce this effect? It operates as fire on the wax. Our Lord has said, that he will “baptize us with the Holy Ghost and with fire;” that is, with the Holy Ghost, who shall operate as fire. And when that divine Agent applies the word to the soul, he humbles the soul, and softens it, and renders it susceptible of that very impression which the word is intended to make upon it. And this is the very account which St. Paul himself gives of the process, when he says, “Ye have obeyed from the heart that form of doctrine which was delivered you;” or, as it should rather have been translated, “Ye have obeyed from the heart that form of doctrine, into which (as into a mould) ye were delivered [Note: å ἰ ò ὃ í ð á ñ å ä ü è ç ô å ô ý ð ï í ä é ä á ÷ ῆ ò . Rom_6:17.].”]
The dependence of a minister on the Spirit of God for the instruction of his own mind shews,
II. How alone his efforts can be made effectual for the salvation of his hearers—
It is not by the power of human eloquence that he must prevail—
[Human eloquence is good in its place: but it can add nothing to the truth of God. On the contrary, it rather takes from the power of God’s word, than adds any thing to it; just as any efforts of man to augment by paint the brilliancy of a diamond, would only, in the issue, obscure its lustre. There is a majesty in the word of God, which we may enervate, but can never augment.]
It is by the simple statement of the Gospel, as revealed in the sacred records—
[The words of Scripture have a power which no words of man can attain. And, though it is not necessary that they should be used on every occasion, they must always be the foundation of what we assert, and must always be referred to in confirmation of it. St. Paul “compared spiritual things with spiritual:” he had to unfold spiritual truths; and he referred to what the Spirit of God had previously revealed, as containing the substance of all that he promulgated. Did he set forth Jesus as the Messiah? He referred to the prophecies which had announced his advent, and were fulfilled in him. Did he expatiate upon the work and offices of Christ? He referred to those typical institutions which had been appointed to shadow them forth. Thus, in like manner, must we do; particularly pointing out the spiritual provisions of the Gospel as suited to the spiritual necessities of man. It is this kind of statement which alone succeeds to any great extent. God might, if he pleased, render more partial statements effectual; and on some occasions he does: but for the mostpart, it is by an exhibition of the Gospel as a remedy, that he chiefly works for the salvation of man. The state of man, as fallen, must be fully opened: his guilt and danger and helplessness must be set forth with all fidelity: then must the Saviour be proclaimed, as making a full atonement for our sins, as bringing in for us an everlasting righteousness, and as supplying out of his own fulness all that our utmost necessities can require. This is the doctrine to which the Holy Ghost bears testimony, and which he uses as a seal, to stamp the divine image on our souls. A striking instance of this may be seen when Peter opened this Gospel to the Jews [Note: Act_2:36-37.]; and again, when he also first opened it to the Gentiles. On the latter occasion, when he had said, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins,” it is particularly noted, “When Peter spake these words, the Holy Ghost fell on all them that heard the word [Note: Act_10:43-44.].” And we also can bear testimony, that he does yet set his seal to these blessed truths, and make use of them for the consolation and salvation of those who hear them.]
From this subject we may learn,
1. How to judge of our knowledge of divine things—
[A head-knowledge of them may be obtained from books: but a heart-knowledge, if I may so speak, can be acquired only by the teaching of the Holy Spirit. We should carefully inquire, therefore, of what kind our knowledge is. If it be such as man can impart, it is not that which will prove of saving benefit to our souls. But it may be asked, ‘If the subject matter be the same, how shall I distinguish between human teaching and divine?’ I answer, The distinction can be known only by experience. Suppose a person who had constantly seen the sun, but never felt its beams, were told, that a man exposed to the action of its rays had a totally different perception of the sun from any which a mere sight of it would produce: he could not enter fully into the distinction, as the person could, who felt the genial warmth of the sun: and so a person, unacquainted with the operations of the Spirit upon the soul would have a very inadequate idea of the experience of one who felt them, even though we should labour ever so much to make him comprehend it. But yet, methinks, you will not be altogether at a loss to comprehend the distinction, if I say, that the truths of the Gospel, when received from man only, abide in the mind much in the same way as any speculative subject does; whereas, when applied to the soul by the Spirit of God, they produce a feeling corresponding with the truths themselves; that is, a feeling of humiliation, or confidence, or joy, as the subject itself may require. Perhaps we may understand the matter yet more clearly, if we refer to the illustration before used, of a seal and the wax: the same seal is applied to both; but the one, by reason of an invisible action of heat upon it, receives an impression; whilst the other, by reason of its obduracy, remains unimpressed. Inquire then, I pray you, whether divine truth operate on your minds, to the production of penitential sorrow, of holy joy, of unreserved obedience. It is from its effects, in assimilating the soul to the Divine image, that you must judge of the source from whence your knowledge flows. If it be from God, you may rest assured that it will lead you to God.]
2. How we may grow in all that is good—
[If we can learn only from the Spirit of God, we must still continue to seek his heavenly teaching. Even after our eyes have been opened by the Spirit of God, the Scriptures will still be to us as a sealed book, unless He shine upon it from on high, and shine into our hearts also, to give us the knowledge of it [Note: 2Co_4:6.]. Remember, then, to seek, even to your latest hour, instruction from Him. If at any time you take up the Scriptures, to read them, forget not to pray, with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.” So also, when you come to hear the word, look up to the Holy Spirit for his gracious influence upon your soul: for if it come not home to you “in demonstration of the Spirit and of power,” it will be only “as water spilt upon the ground, which cannot be gathered up again:” but if you rely simply upon him, and “receive it with meekness” as little children, you shall find it “mighty, through Him, to the pulling down of every obstruction,” and shall experience its sufficiency to sanctify and save the soul]