faith does not give existence to the objects; no, they are the same when we are labouring with unbelief; and, blessed be God, their Author is the same yesterday, to-day, and for ever. May God bless us with the enjoyment of them more and more, for Christ's sake, that we may live more to his honour, praise, and glory. IV. The properties of this life. Life breathed into the soul by the sweet Spirit is denominated spiritual: "That which is born of the Spirit is spirit," and can never be annihilated. The blessings provided for those who have this life are spiritual blessings, and are all in Christ Jesus, for safety. Of the possessors of them it is said, "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ." Jesus gives them eternal life, and they shall never perish. If I live," says the Head, "ye shall live also." May God bless this truth to your soul. Amen. C. L. INQUIRIES. Messrs. Editors,-I have been very much exercised of late respecting the following scriptures: "And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption;" (Eph. iv. 30;) "Quench not the Spirit." (1 Thess. v. 19.) The point with me is, Does the apostle mean God the Spirit abstractedly, or the Spirit of God that dwells in every regenerated vessel of mercy? In the latter case, I can speak from painful experience; for the Spirit in me has been too often grieved, from my vain and corrupt communications, &c., to which the apostle alludes in the context. I should therefore be very thankful if you would be pleased to insert the above in your valuable periodical, the Gospel Standard, that some dear man of God may be led by the Spirit of truth to open up the true spiritual meaning thereof. Portsmouth, 10th Feb., 1844. A CONSTANT READER. [We have preferred inserting an extract from a work of Dr. Owen's which we lately met with, to attempting any answer of our own to the above Inquiry, or requesting one from our correspondents. Though perhaps every expression in the extract may not be free from objection, yet as a simple and scriptural explanation of the subject, we think it worth attention.-EDS.] "Grieve not the Holy Spirit." Consider who he is, what he has done for you, how much you are concerned in his continuance with you; and remember that he is a free, infinitely wise, and holy agent in all that he doth, who came freely unto you, and can withdraw from you; therefore, grieve him not. Grief is here ascribed to the Holy Spirit, not properly, but metaphorically, in order to give us such an apprehension of things as we are able to receive. What may justly grieve a good man, and what he will do when undeservedly grieved, represent to us what we are to understand of our own condition, with respect to the Holy Ghost, when he is said to be grieved by us; and grief, in the sense here intended, is a trouble of mind arising from an apprehension of unkindness not deserved, of disappointments not expected, on account of a near concern in those by whom we are grieved. Hence we may see what it is we are warned of, when we are cautioned not to grieve the Holy Spirit. As, 1. There must be unkindness in what we do. Sin has various aspects towards God, of guilt, filth, and the like; but grieving him denotes unkindness, or a defect of love, answerable to the testimonies we have received of his love for us. He is the Spirit of love; he is love. All his actings towards us and in us are fruits of his love; and all our joys and consolations arise from a sense of the love of God communicated, in an endearing way of love, unto our souls. This requires a return of love, and delight in all duties of obedience, on our parts. When, instead hereof, by our negligence and carelessness, or otherwise, we fall into those things which he abhors, he observes the unkindness and ingratitude which is therein, and is therefore said to be grieved by us. 2. Disappointment in expectation. Properly speaking, disappointment is utterly inconsistent with the prescience and omniscience of the Spirit of God. But we are disappointed when things fall out contrary to expectations, and to the means we employed for their accomplishment; and when the means that God useth towards us do not, by reason of our sins, produce the effect they are suited unto, God speaks of himself as disappointed. Now disappointment causeth grief. As when a father hath used all means for the education of a child, and expended much of his estate therein, if he, through dissoluteness or idleness, deceive his expectations, it fills him with grief. The Spirit of God hath done great things for us; and they all have a tendency to an increase in holiness, light, and love. Where they have not a suitable effect, there is that disappointment which causeth grief. 3. The concern of the Holy Spirit in us concurs to his being grieved; for we are grieved by those in whom we are particularly concerned,-those whom we love, or to whom we are related. The miscarriages of others are passed over without any such trouble. Now the Holy Spirit has undertaken the office of a Comforter, and stands in that relation to us; and his love towards us has been already declared. Hence he is so concerned in us, that he is said to be grieved with our sins when he is not so at the sins of others, to whom he stands in no special relation. Now we may be said to grieve the Spirit (1.) when we are not influenced by his love and kindness to answer his mind and will in all holy obedience, accompanied with joy, love, and delight. This he deserves at our hands, this he expects from us; but where it is neglected, when we attend to duties with an unwilling mind, or servile frame, we are said to grieve him. (2). When we lose the sense and impression of signal mercies received by him,-when we forget the grace, kindness, and condescension of the Holy Spirit in his dwelling in us, and communicating the love and grace of God into us, we may well be said to grieve him. (3). Some sins there are which, in a special manner, above others, do grieve the Holy Spirit. These our apostle discourseth of in 1 Cor. iii. 15—20; and by the connection of the words, he seems to make a corrupt communication, which always hath a tendency to corruption of conversation, to be a sin of this nature. (Verses 29, 30.) When any persons continue in those ways whereby he is grieved, he is said to be vexed. Thus it is said of some of old, "They rebelled, and vexed his Holy Spirit, therefore he was turned to be their enemy, and he fought against them." This is the progress of these things. If those whom we are concerned in, as children or other relations, fall into evil ways, we are at first grieved, and this grief is attended with pity and compassion, with an earnest endeavour for their recovery; but if, notwithstanding all our endeavours, they persist in their froward ways, then we are vexed with them, which includes an addition of anger and indignation to our former grief and sorrow. Yet, in this posture of things, we cease not to attempt their cure for a season, which, if it succeed not, but they continue in their obstinacy, then we resolve to treat with them no more, but to leave them to themselves. And thus it is in the dealings of the Holy Spirit with us; and woe be to us when he shall depart from us! So when the old world would not be brought to repentance by the dispensation of the Spirit of Christ, in the preaching of Noah, (1 Pet. iii. 19, 20,) God said that his Spirit should give over, and not always "contend with man.” (Gen vi. 3.) Now, the cessation of his operations comprises three things: 1. A total removal of the means of grace, as to all the ways of revealing the mind of God, or as to the efficacy of the word, even where the outward dispensation of it is con tinued, so that "hearing, they shall hear but not understand;" for it is by the word that he strives with men. 2. A forbearance of all chastisement, out of a gracious design to heal and recover them. 3. A giving them up to themselves, or leaving them to their own ways. The consideration of these things is incumbent upon us. It is our wisdom and duty to consider the ways and degrees of the Spirit's departure from provoking sinners, as well as those of his approach unto us with love and grace. David, on his sin, feared nothing more than that God should "take his Holy Spirit from him;" and this fear should influence us to the utmost watchfulness against sin, for though he should not utterly forsake us, which as to those who are true believers is contrary to the tenor, promise, and grace of the new covenant, yet he may so withdraw his presence from us, as that we may spend the remainder of our days in darkness and sorrow. "Let him, therefore, that standeth, take heed lest he fall.”—Owen. Messrs. Editors,-I should feel very thankful if you, or any of your able (spiritual) correspondents, would answer the following question: An individual, some years ago, feeling a serious impression, and considering that baptism by immersion was essential, went through that ordinance. Since that period he has become positively assured, by the Spirit of Truth, that when he was baptized he was an unregenerate person, consequently not able to discern the spirituality of the ordinance. Now, being made a new creature in Christ Jesus, the scales being taken from his eyes, and being made experimentally to see that his whole and only dependance is on and in à crucified Redeemer, is it necessary that he should again go through that ordinance? Yours in the Lord, Chelsea, May 3, 1844. C-. [Our own view is this, that if a person was baptized on a profession of faith after he believes God quickened his soul into spiritual life, though at the time he might have been very ignorant, confused, and legal, he is not to be re-baptized when he has had a more full discovery of Christ, and thus sees more of the nature of that ordinance, and could go through it more spiritually and believingly than he did at the time. Had he any spiritiual life, however faint and feeble, and can he look back and believe God had done, anything for his soul? If he believes there was life in his soul, and he was baptized on a public profession of faith, we consider re-baptism is not necessary. The disciples baptized by John the Baptist, and those who were pricked in their hearts on the day of Pentecost, were certainly very weak and ignorant, but we never read that they were re-baptized after they arrived at a greater knowledge and enjoyment of Christ. The judgment of the church has always been against re-baptism, founded on that word of the apostle," one baptism," therefore not to be repeated. But where the soul was dead in sins, or in an empty profession, when the person was baptized, it being the act of a dead man, such a baptism was but a dead work; and we therefore no more consider such a baptism scripturally valid, either in the court of conscience or the Lord's court where his disciples meet, than infant sprinkling. It could not please God, for it was not done in faith; it cannot please a conscience made tender in God's fear, for it was an act of presumption; and it cannot please God's spiritually taught people, for it was a deed of hypocrisy. It was a deed to be repented of, not gloried in; an act of the flesh, not a leading of the Spirit; and had some carnal motive for its object and end, not the glory of a Triune God. If then, after a solemn review, a man fully believes he was dead in trespasses and sins, and the unregeneracy of his heart, when baptized, we consider that he must go through it again, with different motives, feelings, and ends than he could do when a servant of sin and Satan.]-EDS. Messrs. Editors,-Is it not a relic of popery for a Baptist minister to wear a gown when administering the ordinance of baptism? Many Baptist ministers wear a gown when they baptize, who would disdain to put one on when they preach. Now, to me there appears to be no difference between wearing a gown in preaching, and wearing one in baptizing; both appear to me to be anti-scriptural and popish. But as convenience may be alleged as a reason for wearing a gown on the latter occasion, I should like to see your thoughts about it. A LOVER OF GOSPEL SIMPLICITY. July 18, 1844. [Sacerdotal garments and priestly robes are unbecoming the plain and unassuming ministers of the gospel, and the simplicity of the truth as it is in Jesus; and if a minister baptizes in a gown, and puts on the same as an official robe or piece of parsonic attire, we think this thorough popery. But if he wear it to baptize in as an article of clothing, merely for convenience and usefulness, we then see nothing wrong in a minister of the gospel baptizing in a gown any more than in a common coat.-EDS.] POETRY. Be with me, Lord, while now I pour Oakham. Be with me when I pensive sit, Be with me, though of sinners chief: T. C. That scripture in Luke xi. 8, is very encouraging to any poor soul that doth hunger after Christ Jesus. In the 5th, 6th, and 7th verses he speaketh a parable of a man that went to his friend to borrow three loaves, who, because he was in bed, denied him; yet, for his importunity's sake, he did rise and give him; clearly signifying that though poor souls, through the weakness of their faith, cannot see that they are the friends of God, yet they should never leave asking, seeking, and knocking at God's door for mercy. (Matt. vii. 7, 8.) Mark, saith Christ, "I say unto you, although he will not arise and give him because he is his friend, yet because of his importunity, (or restless desires,) he will arise and give him as many as he needeth." Poor heart! thou criest out, that God will not regard thee; thou dost not find that thou art a friend to him, but rather an enemy in thine heart, by wicked works; (Col. i. 21;) and thou art as though thou didst hear the Lord saying to thee, Trouble me not, I cannot give unto thee, as he in the parable; yet, I say, continue knocking, crying, moaning, and bewailing of thyself. I tell thee, though he will not arise and give thee because thou art his friend, yet because of thy importunity, he will arise and give thee as many as thou needest. The same in effect you have discovered, Luke xviii., in the parable of the unjust judge, and the poor widow; her importunity prevailed with him. And verily, mine own experience tells me that there is nothing that doth more prevail with God than importunity. Is it not, so with you, in respect of your beggars that come to your doors? Though you have no heart to give them anything at their first asking, yet if they follow you, bemoaning themselves, and will take no nay, without an alms, you will give them.-Bunyan. THE GOSPEL STANDARD, OR, FEEBLE CHRISTIAN'S SUPPORT. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled."-Matt. v. 6. "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began."-2 Tim. i. 9. "The election hath obtained it, and the rest were blinded."-Rom. xi, 7. "If thou believest with all thine heart, thou mayest.-And they went down both into the water, both Philip and the eunuch; and he baptized him. In the name of the Father, and of the Son, and of the Holy Ghost,"-Acts viii. 37, 38; Matt. xxviii. 19. No. 107. NOVEMBER, 1844. STUMBLING-BLOCKS. VOL. X. The meaning of Christ, when he said, "And blessed is he whosoever is not offended in me," is, I believe," Blessed is he whoso is not overmastered by the stumbling-blocks in the way;" for Christ is the Way. It is very solemn work. The word "offences," or being offended, means being stumbled. Nay, Christ himself is called a stumbling-block: "Behold, I lay in Zion a stone of stumbling," referring to Christ himself. So that if Christ, the Way, is a stone of offence which carnal nature will stumble and break its feet over, need we wonder at all the lesser and more numerous instances of stumbling which ever and anon meet the Christian's footsteps after >he has passed the strait gate of regeneration, and got fairly into the narrow path to certain glory? The fact is, that, for my poor part, I have always met with those blocks, stumblings, and offences in the certain road to Zion. And when the Saviour plainly declares that man is blessed to whom these blocks are not an overmatch, what a blessed encouragement, yea, what a crown of lovingkindness it is when the Lord shines, and one plainly sees, from living and lengthened experience, that these offensive blocks (over which so many are ruined) one has been enabled, by the Spirit's guidance, to finally overmaster at all clearly, so that one may "see one's way to the city." And I certainly think that clear-sighted head-knowledge, with its eagle-gaze, can see better with its cold glance how these stumblingblocks may be avoided than honest-hearted pilgrims can, who are actually in the road, and who come bolt up upon these blocks, and know not what to make of it. My brethren, it is solemn work to be among these blocks, and not merely to speak of them. I know even what it is to have been in bondage for a twelvemonth by about a Σ |
