THE HOLY SPIRIT.

MUCH of what belongs naturally to this subject has been already brought forward in the Lesson on the Trinity-to which the Class should be referred; but there are yet ample materials for another Lesson.

We have traced the language of Scripture as to the work of the Spirit in Creation, and in Redemption: let us look at the latter of these two topics more fully, that we may try to receive all the Divine teaching as to Him and His opera. tions. The Son, seen in human form, is the WORD, by and through whom the Father speaks to Man, and makes his will known. The Spirit is the AGENT or influence by whom the Truths thus spoken are made to AOT upon Man.

I. HE INSPIRED THE SCRIPTURES. This is distinctly stated in 1 Peter i. 21, which verse settles the special Person of the blessed Trinity meant in 2 Tim. iii. 16; see also 1 Tim. iv. 1. And what else does inspiration mean? Among the "divers manners" (Heb. i. 1) in which God spoke to Man, the audible voice was sent to but few (Moses is noticed as an honoured exception to the general rule, Numbers xii. 7, 8, though a few others shared it with him). Usually, "the Spirit of the Lord" is said to have come on those who were to speak for Him, i.e. they were inspired by the Holy Ghost. (For actions see below). Compare 2 Sam. xxiii. 2; 2 Chron. xx. 14, 15; Numbers xi. 26; Nehemiah ix. 30; Job xxxii. 8, 18; Acts xxi. 4; also Matt. xxii. 43, where "in Spirit" means "by the Spirit," or inspired. The nature and extent of that inspiration cannot be fully entered on here, but two things are clearly to be maintained-that the Spirit supplied knowledge of what the writers were ignorant of, and also preserved them from every error in their statements.

II. CONVERSION IS THE WORK OF THE SPIRIT. This is clearly set forth in Scripture, John iii. 3-8, vi. 63. The Spirit of the Lord breathed on Adam's perfect but lifeless form, and he lived, Gen. ii. 7: so on Men dead in sins the same Spirit breathes and THEY LIVE. It is the work to "reprove" (i.e. convince) the world of sin, righteousness and judgment, John xv. 8; and revealing these solemn realities, to bring men in repentance to God's Mercy-seat. See both the change and the agent foretold in Joel ii. 28, 29, 32; Zech. xii. 10, and typified by the "breath" that gave life to the dry bones, Ezek. xxxvii. 9. How constantly the Gospel falls on deaf ears and careless hearts (Ezek. xxxiii. 32); but when the Spirit touches the heart, the Man comes to himself and, like the prodigal, returns to his Father. We know this to be true of ourselves, that we should never have sought God had not He sought us, though it is equally true that He bids us come.

III. THE SPIRIT IS THE GIVER OF ALL GRACE, or rather the appointed channel. He dwelt without measure (John iii. 34) in Christ, and what fulness of grace was there!

He gives grace according to OUR need. When Men had to be fitted for some great part in God's plans, we read again and again that their noble actions, of whatever nature, were the work of the Spirit, Ex. xxxi. 3; Numb. xxiv. 2; Judges iii. 10, vi. 34; 1 Sam. xvi. 13; Micah iii. 8; Acts viii. 29, xvii. 6, 7. We are permitted even to take Matt. iii. 17, as an example.

The same Spirit bestowed the miraculous gifts that were needed in the early days of Christianity, see Acts ii. 1—17, 33, x. 44, 46; 1 Cor. xii. 1—11.

We, needing not these miraculous gifts, NEED and MAY HAVE the sanctifying grace that produces the fruits described in Gal. v. 22-26. Let us remember the solemn warning in Ephes. iv. 30.

MAN'S NATURAL CORRUPTION.

THERE is no Doctrine in the Bible more displeasing to ungodly men than this but it is one most clearly revealed, and one which may be called necessary to be received as the only explanation of the wonders of Redemption.

IN WHAT STATE WAS MAN CREATED? The language of Gen. i. 26 is decisive and clear. A Holy God COULD NOT make man otherwise than like Himself in holiness: see also Eccles. vii. 29. Sin is always spoken of as a going astray, (Isaiah liii. 6), a wandering, a falling away, a disease, Isaiah i. 5, 6; as though to remind us that Man was once free from spiritual disease, and in the right path. So is Israel bidden to return, Hosea xiv. 1: so the Prodigal remembers his Father's House, Luke xv.: so Redemption is the buying back of slaves once free. But that happy freedom and holiness belonged only to Adam and Eve, who lost it, and brought the curse and the taint of sin on all their descendants.

IN WHAT STATE IS MANKIND NOW? The question is fully answered in the Bible, and we find the testimony of the Bible fully confirmed by the state of Society.

The Bible states the Doctrine of Human corruption in the plainest and strongest terms. Adam and Eve possessed the knowledge of "good," but she coveted the knowledge of "evil" also: that was Satan's bait, KNOWLEDGE unheavenly, unblest, but knowledge, Gen. iii. 5. And that knowledge of evil has ever since been the curse of Man, for with the knowledge came the LOVE of it; and the more men learned of evil the farther they wandered from God, until at last Sin was preferred to Him, and sinners tried to silence their conscience and enjoy "the pleasures of ain for a season" by shutting God out of their thoughts, Job xxi. 14, 15.

In Romans i. there is a fearful picture of this corruption, extending to ALL, as the Apostle proves that the Gentiles sin against their light, and the Jews against their much clearer light, Rom. i. and ii. 17-23; iii. 9.

There are men who,

Let us see how FACTS CONFIRM THE BIBLE STATEMENT. through pride, deny the universal corruption of Human Nature-deny that men are (as David says, Ps. li. 5,) born in sin, but these very men are generally the most bitter in the abuse of their fellow-creatures, as altogether corrupt and base. It is in vain to acknowledge the stream and deny the fountain; to condemn the fruit, but absolve the tree, Matt. vii. 16. 17.

The sins of early childhood are familiar enough to those who observe children, and they prove that the evil is at first FROM WITHIN; and when, in riper years, temptations assail us from without, what are they but other men's sins appealing to our own sinful desires ?

HOW IS THIS CORRUPTION MANIFESTED? There are two great Commandments, Matt. xxii. 40. How does an unconverted man fulfil them? He may have motives for abstaining from open and avowed crime. Fear, ambition, pride, perhaps even conscience, may check him in his sins of commission, but what multitudes break through these and lose all shame! And the rest,-where is the Love they owe to Him who made and preserves them? How can they forget Him and yet be upright?

And all Man's powers share in the Fall. His judgment is distorted, Isaiah v. 20; his affections are debased, Micah iii. 2; his Conscience is blinded, Titus i. 15; his Understanding is darkened, Ephes. iv. 18, and his whole life is spent for SELF instead of being devoted to God's glory. Such is the Truth: fearful indeed, but not hopeless, Rom. v. 6; Ezek. xxxvi. 27.

THE INCARNATION OF CHRIST.

THE OBJECT of the Incarnation will form a Lesson, further on in the Series, on RECONCILIATION and ATONEMENT; and the present is intended more as a view of the other Truths, distinct from those two, thus brought before us.

It is worthy of notice that false Religions recognise the Doctrine. We can find traces of it in Greek, Roman, and Hindoo Mythology (see for instance Acts xiv. 11; xxviii. 6), and the value of this is not only to show that all human races sprang from one source and preserved traces of original Revelation, but also that the human heart desires and needs such Divine aid, which God is as ready to bestow. But the Bible alone speaks in suitable language of GOD MANIFEST IN THE FLESH; and explains aright the motive.

I. WHY did the Son of God take our nature upon Him? To effect the Atonement, He must SUFFER. The Truth clearly stated in Heb. ix. 22, applied in its fullest extent. HE OR WE must die for sin,-not the mere perishing of the mortal body, but the enduring the curse which, in our case, would be called the second death, Rev. xx. 14; and which, in Him, was the fearful agony related in Matt. xxvi. 38; xxvii. 46; Luke xxii. 44. So in his infinite Mercy, He took unto his Divine Nature which could not thus suffer, another and human Nature which could and did; that so He might conquer 66 THROUGH DEATH," Heb. ii. 14, 16. II. But He took NOT on Him HUMAN CORRUPTION. God's "Holy One" (Ps. xvi. 10), COULD not partake of that corruption which we have just seen to spread all over mankind, the hereditary taint. This He could not do, and his miraculous conception by Divine power mingled the Human Nature with the Divine without that sad inheritance, Luke i. 34, 35.

After his entrance on his public ministry, He lived under the constant watchfulness of men who hated Him and eagerly sought any matter of accusation against Him. But their malice, however sharp and however willing, could find NO FAULT in Him: the only witnesses at his trial were FALSE ones, Matt. xxvi. 59, 60. Thus we see there was no sign of the Corruption we have spoken of,—He was THE HOLY ONE, 1 Pet. i. 19.

The DIVINITY of Christ is one of the foundation Doctrines of our Faith. He Himself most clearly claimed it as his Attribute, Matt. xxvi. 63, 64; John xvii. 5; v. 17, 18, 23; viii. 58. It is clearly declared of Him by others, John i. 1, 2, 49 ; 1 John i. 1, 2; Philipp. ii. 6; Heb. i. 8, 12.

IX. 28; Acts viii. 37; Once on Earth his glory shone out even personally, Matt. xvii. 1, 2. And his Miracles constantly proved his Divine power, Matt. xiv. 33; Luke iv. 41; Acts ii. 22. Without that Truth to rest on, what would man have to hope ? Salvation could not be the gift of any one who Himself needed Atonement.

The signs of

The HUMANITY of our Lord is also essential, as we have seen. his being "perfect Man" were abundant. He grew from childhood to Manhood, both in stature and in intelligence, Luke ii. 52. He owned and felt Human relationship and duties, Luke ii. 51; John xix. 26, 27. He knew what it was to be hungry, Matt v. 2; thirsty, John iv. 7; weary, John iv. 6; in need of sleep, Mark iv. 38; wounded by unkindness, Mark xiv. 37; touched by friendship, John xi. 5; xiii, 1. Even after his Resurrection we find Him partaking of human nourishment, John xix. 13.

Thus we see, beyond all question, that our Lord is both the "SON OF GOD," and the "Son of Man," the latter being the title by which He delighted to call Himself, as though to assure us the more strongly of the truth.

How SAFE then are they who rest in such a Saviour! As MAN He knows and can sympathize with all their griefs and infirmities; as GOD He can and will protect and guide them till they enter into the mansions He hath prepared for them. Heb. ii. 17, 18; iii. 15, 16.

THE DEATH OF CHRIST.

THE previous lesson necessarily took up some of the thoughts that connect them. selves with this subject, and a future one on the Atonement will treat more fully of the object of that death, which will, therefore, be only slightly traced now; but much precious instruction remains for this lesson.

The CIRCUMSTANCES of the Lord's death are familiar indeed, but cannot be too often or too carefully re-called. NEVER to all eternity will his people cease to re. call the price at which He redeemed them, comp. Rev. v. 9.

Looking at it from a human point of view, the CAUSE of it was the enmity of the priests and Pharisees, excited against Him by envy of his popularity and power, John xi. 47, 48; xii. 19, by revenge for his righteous indignation at their fearful hypocrisy, Matt. xxi. 45, 46, and by proud unbelief of a lowly Messiah, John vii. 41-52. They watched and waited for their opportunity, and it came at last. The common people at one time heard Him gladly, Mark xii. 37, and to the last favoured Him, Matt. xxvi. 4, 5, but they never interposed on his behalf, and were even led away by their wicked rulers to join in destroying Him, Matt. xxvi. 25. Thus the Lord of Life and Love was despised, rejected betrayed and put to death by "his own," John i. 11.

The kind of death was one of the most terrible that human cruelty has devised. Criminals condemned to suffer thus, might well envy the shorter pangs of hanging, or beheading, or even stoning, where a blow on the head would stun the victim. The crucified one hung by his pierced hands and feet, and died by slow degrees of pain and exhaustion. At nine o'clock in the morning our Lord was thus crucified; and the struggle between life and death lasted for six hours, Matt. 25, 34, and even then He seems to have chosen to yield up his spirit at the exact hour of the offering of the evening sacrifice. The two thieves lingered on yet longer, John xix. 31–34. We may note also, that the PROOFS of the Lord's death were thus beyond all suspicion or doubt; the soldiers saw that He was dead; and the Jews took every care to watch his dead body, Matt. xxvii. 62-66.

THE DEATH OF OUR LORD WAS FOREetold. The promises of a Messiah begin with Gen. iii. 15, and down to the remarkable prophecy in Zech. xiii. 7, the predictions of triumph are mingled with those of suffering and death; whilst the wonderful chapter Isa. liii. reads like an express description of the career of a man of sorrows." Our Lord Himself appealed again and again to this testimony of the prophets, and his disciples, after the full light had dawned on them (slowly, it is true), steadfastly preached the same truth, as the foundation of our hopes, Matt. xvi. 21; xvii. 12, 22, 23; Luke xxiv. 25-27, 46; Acts xvii. 3; viii. 31-35. That the Jews should overlook truths so clearly stated in the Scriptures, which were continually read in their Synagogues (Acts xiii. 27), may well excite our astonishment; but the pride of human nature, and still more their national pride, made them dwell only on the other series of predictions. See how even Peter revolted at the idea of his Lord's death, and note at the same time how strongly Christ rebuked that pride, as even a suggestion of Satan, Matt. xvi. 21-24.

CHRIST SUFFERED WILLINGLY.-His sacrifice was no forced one, as He Him. self expressly stated, John x. 17, 18. No act of his, as man, had brought on Him the penalty of sin-DEATH (Ezek. xviii. 4); but He freely took on Himself our sins, and death as their punishment, 2 Cor. v. 21; 1 Pet. ii. 24. He KNEW what He would have to suffer; He FELT it, deeply, Matt. xxvi. 37-39, but He endured both the prospect and the reality, John xviii. 11; and He counted it his DELIGHT to come to do and to bear God's will, in and with that body which God had prepared for Him, Heb. x. 5-7, quoted from Ps. xl. 6-8.

Let us rejoice that even in the valley of the shadow of Death we may trace the FOOTSTEPS OF OUR LORD.

CHRIST'S RESURRECTION.

Ir the death of the Lord Jesus was, as it were, the Title Deeds of our Salvation, this Resurrection was like the Seal set on the Deeds in token of their ratification. A Deed not yet signed and sealed is of no force,- the seal is the token of ACCEPTTANCE of the provisions of the Deed, whatever they may be (Jer. xxxii. 10, 44.) THE CERTAINTY OF THE RESURRECTION. If we wish to estimate the value and importance of this certainty we must try to realise the feelings of the Apostles just after the death of our Lord. It was one of extreme depression, and almost despair; see for instance Luke xxiv. 17, 21 (in this verse note we trusted," as if the trust were lost). Their Faith had failed, from the moment that they saw Him give Himself up into the hands of his enemies: then they all forsook Him, and Peter denied that he ever knew Him, Mark xiv. 50, 71. But they did not lose ALL Faith; for at least they clung together in their sorrow, waiting for they scarcely knew what; a tender Father kept them hoping against hope.

In this state, what could revive their Faith, and strengthen it even more than ever? THE RESURRECTION. And how could it be most clearly and certainly known? By no steps more clearly than by those which their enemies took. They who sealed the Sepulchre were the persecuting Pharisees,-they who watched the tomb were Roman soldiers, Matt. xxvii. 63-66; and the latter were eye-witnesses of the Resurrection, Matt. xxviii. 4. Thus the report spread by the Pharisees (Matt. xxviii. 13-15) was known to be a lie.

And the Apostles, in testifying to the Resurrection were neither deceived nor deceivers. They were not (they could not be) deceived, for they perfectly knew the person of their risen Lord, Matt. xxviii. 9, save when He chose, for the moment, to delay the recognition, Luke xxiv. 16, 31, 32; John xxi. 4, 7, 12. Nor can they have been deceivers; they had nothing to gain by making up a false statement: it cost most of them their lives to go on testifying to the Resurrection of Christ. The events of the forty days between the Resurrection and Ascension are worthy of separate study; this at least they prove as regards the present Lesson, that the very body of the Lord Jesus was saved from corruption, and though glorified, was still a body, Luke xxiv. 39; we cannot say He needed earthly food, but at least He partook of it, John xxi.; Acts x. 41; Luke xxiv. 42, 43. Thus, in every way the proofs were "infallible," and thousands have sealed their faith in the fact by their blood.

The CIRCUMSTANCES of the Resurrection, as related by the different Evangelists, are not easily made into a continuous narrative, but the main features are clear and unmistakeable. On the third day, reckoning as Jews did, two parties of women came to the tomb, one to find it empty and see the angels, the other to meet on the way the Lord Himself, Luke xxiv.; Mark xvi. 9. The same day He appeared to the disciples of Emmaus; and the same evening to the whole company (except Thomas), so that before the day had passed the evidence was complete.

And WHAT WAS THE EFFECT? Doubt and distrust and grief gave way to faith, confidence, and joy. Now, no threats could silence them, Acts iv. 19, 20, 33; v. 29, 32, 42; xvii. 18, 32; xxv. 19.

For WHAT WAS THE REAL VALUE of the Resurrection? It lay in this, that it proved Him to be the Son of God, Rom. i. 4, whom the grave could not hold, Acts ii. 24, and it proved also that his Sacrifice and Atonement were ACCEPTED AS SUFFICIENT: the claims of Divine justice were satisfied, the debt was paid, Christ was free, and MAN, THROUGH Him, thus made partaker of his Resurrection. See the argument in 1 Cor. xv. 12-23, also 1 Peter i. 3.