"I will not leave you comfortless: I will come to
you. Yet a little while,
and the world seeth Me no more; but ye see Me."
John xiv. 18, 19.
WHEN our Saviour was leaving His disciples, He told them that He would
soon return to them, that their sorrow might be turned into joy. He was
going away, yet they were to see Him, though the world saw Him not; for
they were to be blessed with the presence of Him who was equal to Him and
one with Him, and would unite them to Him, the Third Person in the Eternal
Trinity, God the Holy Ghost.
He said that He was going away, and yet was coming again; for the Holy
Ghost came, and His coming was really the coming of Christ. Christ said
that it was to be but a short interval between His departure and His return;
and such it was, ten days. He went on Holy Thursday; He returns on the
day of Pentecost.
But, though our Lord and Saviour sent His Holy Spirit to be with us
on His going away, still there was a difference between the Spirit's office,
and that which He Himself graciously fulfilled towards His disciples in
the days of His flesh; for their wants were not the same as before. Christ,
while He was with them, had no occasion to console them under affliction,
to stand by them in trial as their Paraclete; for trial and affliction
did not visit them while He was with them; but, on the other hand, the
Holy Spirit especially came to give them joy in tribulation. Again, He
came to teach them fully, what our Lord had but in part revealed; and hence
too it followed, that the consolation which the Spirit vouchsafed differed
from that which they had received from Christ, just as the encouragements
and rewards bestowed upon children, are far other than those which soothe
and stimulate grown men in arduous duties. And there were, moreover, other
circumstances, much to be dwelt upon, which altered the state of the Apostles'
feelings and ideas, after their Lord had died and risen again, and which
made them need a consolation different from that which His bodily presence
gave them. There is no reason for supposing that, while He was with them,
they apprehended the awful truth, that He is very God in our nature. "I
am among you," He said, "as He that serveth." But on His resurrection He
revealed the mystery. St. Thomas adored Him in the words, "My Lord and
my God;" and He forthwith withdrew Himself from them, not living in their
sight as heretofore, and soon ascending into heaven. It is plain, that,
after such a revelation, the Apostles could not have returned to their
easy converse with Him, even had He offered it. What had been, could not
be again; their state of childhood, ere "their eyes were opened and they
knew Him." Of necessity then, since they could not endure to see God and
live, did He "vanish out of their sight." And if, according to His promise,
He was to come to them again, it must be after a new manner, and with a
higher consolation.
Accordingly, when the Spirit of Christ descended at the promised season,
"He bowed the heavens and came down, and it was dark under His feet." He
came invisibly, and invisibly hath He dwelt in the Church ever since. He
does not manifest His glory to mortal sense. We do not hear the whisperings
of His still small voice, nor do our hearts burn within us in token of
His Presence. The truth is, we Christians know too much concerning Him
to endure the open manifestation of His greatness. It is in mercy that
He hides Himself from those who would be overcome by the sensible touch
of the Almighty Hand. Still it is plain that, after all, in spite of this
considerate regard for our frailness, His visitation cannot but be awful
anyhow, to creatures who know what we know, and are what we are. This cannot
be avoided; the very secrecy of His coming has its solemnity: is it not
fearful to wait for Him, appalling to receive Him, a burden to have held
communion with Him? and though we joy, as well we may, yet we cannot joy
with the light hearts of children, who live by sight, but with the thoughtful
gladness of grown men, who are anxious, who feel difficulties, who look
out for dangers, who, in St. John's words, know both that "the whole world
lieth in wickedness," and "that the Son of God is come, and hath given
us an understanding that we may know Him that is true," [John v. 19, 20.]
and discover His real majesty and power.
And hence, as we might expect, the Apostles' fellowship with Christ
through the Spirit, after His ascension, was very different from their
fellowship with Him on earth. Though they waited continually on Him for
His peace, "not as the world giveth," and continually received it; yet,
the history shows us, they feared the gift while they rejoiced in it. Consider,
too, our Saviour's own most overpowering words, to be fulfilled in the
coming of the Comforter,—"Whosoever speaketh a word against the Son of
man, it shall be forgiven Him: but whosoever speaketh against the Holy
Ghost, it shall not be forgiven him." Does not this Scripture imply thus
much, whatever else it implies,—that our ascended Saviour, who is on God's
right hand, and sends down from thence God's Spirit, is to be feared greatly,
even amid His gracious consolations? Hence St. Paul says, "Work out your
own salvation with fear and trembling " and again, "Grieve not the Holy
Spirit of God;" and again, "Know ye not that ye are the temple of God,
and that the Spirit of God dwelleth in you? If any man defile the temple
of God, him shall God destroy." [Matt. xii. 32. Phil. ii. 12. Eph. iv.
30. 1 Cor. iii. 16, 17.]
This great truth is impressed upon the whole course of that sacred fellowship
with Christ, which the Church provides for her children; in proportion
as it is more high and gracious than that first intercourse, which the
Apostles enjoyed, so is it also more awful. When He had once ascended,
henceforth for unstudied speech there were solemn rites; for familiar attendance
there were mysterious ministerings; for questioning at will there was silent
obedience; for sitting at table there was bowing in adoration; for eating
and drinking there was fasting and watching. He who had taken his Lord
and rebuked Him, dared not speak to Him after His resurrection, when He
saw and knew Him. He who had lain in His bosom at supper, fell at His feet
as dead. Such was the vision of the glorified Saviour of man, returning
to His redeemed in the power of the Spirit, with a Presence more pervading
because more intimate, and more real because more hidden. And as the manner
of His coming was new, so was His gift. It was peace, but a new peace,
"not as the world giveth;" not the exultation of the young, light-hearted,
and simple, easily created, easily lost: but a serious, sober, lasting
comfort, full of reverence, deep in contemplation.
And hence the keener, the more rapturous are the feelings of the Christian,
the more ardent his aspirations, the more glorious his visions; so much
the graver, the more subdued, the more serene must be his worship and his
confession. Who was so intoxicated with divine love as St. John? who so
overcharged with the Spirit? yet what language can be calmer than when
He says, "Behold what manner of love the Father hath bestowed upon us,
that we should be called the sons of God! … When He shall appear, we shall
be like Him, for we shall see Him as He is"? [1 John iii. 1, 2.] And who
was possessed with a more burning zeal than St. Paul? yet observe his injunction
to the spiritually-gifted Corinthians—"Let all things be done unto edifying;
the spirits of the prophets are subject to the prophets; for God is not
the author of confusion, but of peace ... Let all things be done decently
and in order." [1 Cor. xiv. 26, 32, 33, 40.] And in like manner, in anticipation
of Gospel perfection, we read of the impressive gravity and saintly bearing
of Samuel and his prophetic company, when Saul came to Ramah; while Saul's
extravagance when he came within the Divine Influence, prefigures to us
the wayward and unpeaceful behaviour of heretical sects in every age, who,
in spite of whatever tokens they may bear of the presence of a good spirit
among them, yet, whether they preach or pray, are full of tumult and violence,
and cause wild alarm or fierce ecstasy, and even strange affections of
body, convulsions and cries, in their converts or hearers.
But if gravity and sobriety were seen even in that time, when the heirs
of promise were under age, as children submitted to a schoolmaster, and
when holy David "danced before the Lord with all his might, leaping and
dancing before the Lord;" [2 Sam. vi. 14, 16.] much more is the temper
of the Christian Church high and heavenly, noble, majestic, calm, and untroubled.
For it is the state of heart imparted by the Divine Paraclete, who stands
by us to strengthen us and raise our stature, and, as it were, to straighten
our limbs, and to provide us with the wings of Angels, wherewith to mount
heavenward;—by Him who takes possession of us, and dwells in us, and makes
us His agents and instruments, nay, in a measure, His confidants and counsellors,
till we "comprehend the breadth and length and depth and height, and know
the love of Christ, which passeth knowledge, that we may be filled with
all the fulness of God." [Eph. iii. 18, 19.] Religious men, knowing what
great things have been done for them, cannot but grow greater in mind in
consequence. We know how power and responsibility change men in matters
of this world. They become more serious, more vigilant, more circumspect,
more practical, more decisive; they fear to commit mistakes, yet they dare
more, because they have a consciousness of liberty and of power, and an
opportunity for great successes. And thus the Christian, even in the way
of nature, without speaking of the influence of heavenly grace upon him,
cannot but change from the state of children to that of men, when he understands
his own privileges. The more he knows and fears the gift committed to him,
so much the more reverent is he towards himself, as being put in charge
with it.
Consider the language in which our Lord and His Apostles describe the
gift—"If a man love Me," says Christ, shortly after the text, "he will
keep My words, and My Father will love him, and We will come unto him,
and make Our abode with him." Again, in St. Paul's words, "Ye are the temple
of the Living God; as God hath said, I will dwell in them and walk in them."
Again, "Know ye not that your body is the temple of the Holy Ghost, which
is in you, which ye have of God, and ye are not your own?" And St. John,
"Whosoever shall confess that Jesus is the Son of God, God dwelleth in
him, and he in God." [2 Cor. vi. 16. 1 Cor. vi. 19. 1 John iv. 15.] Is
it not plain, that such a doctrine as is here declared will exceedingly
raise the Christian above himself, and, without impairing—nay, even while
increasing his humility, will make him feel all things of earth as little,
and of small interest or account, and will preserve him from the agitations
of mind which they naturally occasion?
Alas! I am not speaking of ourselves in this degenerate time, when we
seem well nigh to have forfeited the Gospel gifts through our sins; but,
without thinking of ourselves, surely it is not without its use to consider
the high Gospel tone of thought in itself. He then, who believes that,
in St. Paul's words, he is "joined to the Lord" as "one spirit," must necessarily
prize his own blessed condition, and look down upon all things, even the
greatest things here below. "Ye are of God, little children," says the
beloved disciple, "and have overcome them; because greater is He that is
in you than he that is in the world. They are of the world; ... we are
of God. He that knoweth God, heareth us; he that is not of God, heareth
not us." [1 John iv. 6.] Here is the language of saints; and hence it is
that St. Paul, as feeling the majesty of that new nature which is imparted
to us, addresses himself in a form of indignation to those who forget it.
"What!" he says, "what! know ye not that your body is the temple of the
Holy Ghost?" As if he said, "Can you be so mean-spirited and base-minded
as to dishonour yourselves in the devil's service? Should we not pity the
man of birth, or station, or character, who degraded himself in the eyes
of the world, who forfeited his honour, broke his word, or played the coward?
And shall not we, from mere sense of propriety, be ashamed to defile our
spiritual purity, the royal blood of the second Adam, with deeds of darkness?
Let us leave it to the hosts of evil spirits, to the haters of Christ,
to eat the dust of the earth all the days of their life. Cursed are they
above all cattle, and above every beast of the field; grovelling shall
they go, till they come to their end and perish. But for Christians, it
is theirs to walk in the light, as children of the light, and to lift up
their hearts, as looking out for Him who went away, that He might return
to them again."
For the same reason Christians are called upon to think little of the
ordinary objects which men pursue—wealth, luxury, distinction, popularity,
and power. It was this negligence about the world which brought upon them
in primitive times the reproach of being indolent. Their heathen enemies
spoke truly; indolent and indifferent they were about temporal matters.
If the goods of this world came in their way, they were not bound to decline
them; nor would they forbid others in the religious use of them; but they
thought them vanities, the toys of children, which serious men let drop.
Nay, St. Paul betrays the same feeling as regards our temporal callings
and states generally. After discoursing about them, suddenly he breaks
off as if impatient of the multitude of words; "But this I Say, brethren,"
he exclaims, "the time is short."
Hence, too, the troubles of life gradually affect the Christian less
and less, as his view of his own real blessedness, under the Dispensation
of the Spirit, grows upon him; and even though persecuted, to take an extreme
ease, he knows well that, through God's inward presence, he is greater
than those who for the time have power over him, as Martyrs and Confessors
have often shown.
And, in like manner, he will be calm and collected under all circumstances;
he will make light of injuries, and forget them from mere contempt of them.
He will be undaunted, as fearing God more than man; he will be firm in
faith and consistent, as "seeing Him that is invisible;" not impatient,
as one who has no self-will; not soon disappointed, who has no hopes; not
anxious, who has no fears; nor dazzled, who has no ambition; nor open to
bribes, who has no desires.
And now, further, let it be observed, on the other hand, that all this
greatness of mind which I have been describing, which in other religious
systems degenerates into pride, is in the Gospel compatible—nay, rather
intimately connected—with the deepest humility. It is true, that, so great
are the Christian privileges, there is serious danger lest common men should
be puffed up by them; but this will be when persons take them to themselves
who have no right to them. Did I not begin with saying, that the Dispensation
of the Spirit is one of awe, of "reverence and godly fear"? Surely, then,
they who pride themselves on the gift have forgotten the very elements
of the Gospel of Christ. They have forgotten that the gift is not only
"a savour of life unto life," but "of death unto death;" that it is possible
to "do despite unto the Spirit of grace;" and that "it is impossible for
those who were once enlightened, if they shall fall away, to renew them
again unto repentance." [2 Cor. ii. 16. Heb. x. 29; vi. 4-6.] Again; if
they do aught well, "what have they which they have not received?" and
how know they but He, by whom their souls live, will withdraw that life—nay,
will to a certainty withdraw it—if they take that glory to themselves which
is His? Why was it that Herod was smitten by the Angel? O awful instance
of the jealousy of God! "The people gave a shout, saying, It is the voice
of a god, and not of a man; and immediately the Angel of the Lord smote
him, because he gave not God the glory." [Acts xii. 22, 23.] He was smitten
immediately: suddenly and utterly does our strength, and our holiness,
and our blessedness, and our influence, depart from us, like a lamp that
expires, or a weight that falls, as soon as we rest in them, and pride
ourselves in them, instead of referring them to the Giver. God keep us
in His mercy from this sin! St. Paul shows us how we should feel about
God's gifts, and how to boast without pride, when He first says, "I laboured
more abundantly than they all:" and then adds, "yet not I, but the grace
of God which was with me." [1 Cor. xv. 10.]
Accordingly, the self-respect of the Christian is no personal and selfish
feeling, but rather a principle of loyal devotion and reverence towards
that Divine Master who condescends to visit him. He acts, not hastily,
but under restraint and fearfully, as understanding that God's eye is over
him, and God's hand upon him, and God's voice within him. He acts with
the recollection that his Omniscient Guide is also his future Judge; and
that while He moves him, He is also noting down in His book how he answers
to His godly motions. He acts with a memory laden with past infirmity and
sin, and a consciousness that he has much more to mourn over and repent
of; in the years gone by, than to rejoice in. Yes, surely, he has many
a secret wound to be healed; many a bruise to be tended; many a sore, like
Lazarus; many a chronic infirmity; many a bad omen of perils to come. It
is one thing, not to trust in the world; it is another thing to trust in
one's self.
But, alas! I repeat it, how unreal in this age are such contemplations,
when neither in ourselves nor in the Church around us have they a fulfilment!
How is it fit to speak of thoughts and tempers which men of the day not
only fail to cherish, but are eager to reprobate! Yet perchance what is
lost upon the many, may gain a hearing with the few; what is lost today,
may be recalled tomorrow; what is lost in fulness, may be retained in portions;
what fails to convince, may excite misgivings; what fails with the heart,
may create the wish. We must not grudge to speak, whether men will hear,
or whether they will forbear; knowing that "he that observeth the wind
shall not sow, and he that regardeth the clouds shall not reap." [Eccles.
xi. 4.]
May we, one and all, set forward with this season, when the Spirit descended,
that so we may grow in grace, and in the knowledge of our Lord and Saviour!
Let those who have had seasons of seriousness, lengthen them into a life;
and let those who have made good resolves in Lent, remember them in Eastertide;
and let those who have hitherto lived religiously, learn devotion; and
let those who have lived in good conscience, learn to live by faith; and
let those who have made a good profession, aim at consistency; and let
those who take pleasure in religious worship, aim at inward sanctity; and
let those who have knowledge, learn to love; and let those who meditate,
forget not mortification. Let not this sacred season leave us as it found
us; let it leave us, not as children, but as heirs and as citizens of the
kingdom of heaven. For forty days have we been hearing "the things pertaining
to the kingdom of God." [Acts i. 3.] The time may come, when we shall desire
to see one of the days of the Son of man, and see it not. Let us redeem
the time while it is called today; "till we all come in the unity of the
faith and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ." [Eph. iv. 13.]
Copyright © 2000 by Bob Elder. All rights reserved.
Used with permission. See the Newman website:
http://www.newmanreader.org/index.html
