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DISCOURSE,

DELIVERED IN THE

BAPTIST CHURCH IN DEEP RIVER,

FEBRUARY 15, 1852.

BY E. CUSHMAN,
PASTOR OF THE CHtTBCH.

PUBLISHED BT BEfttfEST,

HARTFORD:
STEAM PRESS OF GEO. D. "JEWETT, 26 STATE STREET.
1852.

The substance of the following pages, — two or three paragraphs except
ed — was recently preached by the author to the people of his charge. A
variety of considerations, (the request of a number of friends included,)
have led to its publication. It is a humble endeavor to set forth some
truths which the writer believes to be of unspeakable importance, which
are yet but little realized.

DISCOURSE

And I WILL PRAY the Father, and He shall give you another Com-
torter, that he may abide with you forever -,
Even the Spirit of truth ; whom the world cannot receive, be
cause IT SEETH HIM NOT, NEITHER KNOWETH HIM : BUT YE KNOW
HIM ; FOR HE DWELLETH WITH YOU, AND SHALL BE IN YOU.  JOHN
xiv : 16, 17.
The doctrine of the Bible concerning the Holy Spirit, is of
vital and surpassing importance. It is one of the great
essential, fundamental truths of the gospel ; being, indeed, the
very life and energy of the whole system. And without a prop
er understanding of this doctrine, and a true and living faith in
it, we shall probably fail of any very full experience of its pow
er and results.
We need not detail the circumstances under which the words of
our text were uttered. Suffice it to say, that they were peculi
arly impressive and affecting. The Saviour, in view of his ap
proaching departure from the world, is engaged in administering
instruction and consolation to his sorrowing disciples — yet not
for their benefit alone, but for ours, on whom these ends of the
world are come. In these instructions and consolations, the
promise of the Spirit, the Comforter (or Paraclete) occupies a
very prominent place ; and from among the several forms of this
promise, we have selected the passage above quoted, as suggest
ing our theme —
The Abiding Presence op the Holy Spirit with the
Church.

To present you with a connected view of the whole subject
before us, we ask you first to look back of all this, and then
forward beyond it.
I. First, then, we find the Old Testament abounding with
glimpses and foreshadowings more or less distinct, of an ap
proachmg more glorious, because more holy and more spiritual,
dispensation and economy. Hohness, let it be remembered, is
the Scriptural archetype or synonym of beauty and glory.
Nothing is reckoned lovely, nothing glorious, dissociated from
hohness — that, wherever found, is beauty — that is glory. And
all these intimations and forecastings of the "good time com
ing," are associated with prayers for and predictions of, the out
pouring of the Holy Spirit — the descending of a life, an ener
gy, a Spirit of hohness from on high. It was not to be expect
ed that " truth should spring out of the earth," until " right
eousness should look down from heaven." This was all too cor
rupt a world for that. The seeds of iniquity were too profusely
sown — the soil too thickly overspread with the rank and matted
growth of "thorns and thistles" — ungodliness and all unright
eousness — for the plants of hohness to flourish, until the fallow
ground should be broken up by a divine energy, that the good
seed might be sown in hope, and the harvest of truth ripen, and
the reaper fill his bosom with the sheaves. Hence, "He" — the
God of truth himself, was to "come down as rain upon the mown
grass, as showers that water the earth." And thus, through
all the prophets, there is a stretching forward, and looking, and
longing, "until the Spirit be poured upon us from on high, and
the wilderness become a fruitful field, and the fruitful field be
counted for a forest."
¦Not that there was no Holy Spirit in the world all this time.
There were good men, servants of God, and lovers of right
eousness, and they were so through the operation of a divine
agency. But the truth, by which the Holy Spirit was to do his
work in its fullness, as yet was but partially revealed, and that
which was revealed was but partially diffused and partially un
derstood. The world (for reasons which we must pass over) was
not prepared for it. The "fullness of time" must come, when He

5
who was emphatically "the Truth" should appear on earth, em
bodied, incarnated, dwelling among us and showing forth His
glory. II.. The time at length arrives — " the fullness of time " —
when the long-promised Messiah makes his advent into the
world. The midnight skies echo with the celestial chorus which
heralds the " day-star from on high," and the bright rising of
" the Sun of righteousness with healing in. his wings." " Unto
US: a Child is born— a Son is given." Cradled in Bethlehem's
manger, he is visited and adored by the wondering shepherds
and the eastern Magi, representatives both of the humblest and
of the most refined, who should in coming ages alike bow at Ms-
feet. He is wondrously preserved — emblem of the preservation;
of his people and his truth — from the rage of a blood-thirsty
foe. He lives — he "grows in stature, and in favor with God
and man." At. the proper period, he enters upon his public
ministry, under special divine attestations. Baptized in Jordan,
as he rises from the flood, the Holy Spirit — the emblematic
dove — descends upon him, and a voice from heaven proclaims
him God's beloved Son. He preaches the " gospel of the king
dom," — gathers around him a chosen band of followers — un
folds, expounds, and lives out the truth before them — patiently
instructs and trains them — and " having loved Ms own which
were in the world, he loved them unto, the end."
But his personal presence is not the permanent, abiding bless
ing. That would not have fulfilled the promises to which we
have adverted. It could not have accompHshed their desiga.
Bodily, he could not haye been everywhere and abidingly pres-r
ent with his people, for their enlightening and direction and
strength and comfort, nor for quickening and saving a world
" dead in trespasses and sins." Besides, he must die. A sac-
nfice is needed, and He is. the appointed Victim — the " Lamb
of God," to take away the sin of the world. Thus it was writ
ten, and thus it behoved Christ to suffer, that he might become
the propitiation for sin. And here, in the scene of the text,
.with the hour of that sacrifice just at hand, in connection with
other parting counsels and consolations, he renews the promise

6
of a descending Spirit of life and love from on high, not as a
temporary visitant, but as a permanent, residing presence, to
abide with them forever.
The promised Spirit is here called, in different passages, the
Comforter, the Spirit of truth, the Holy Ghost. The term ren
dered " Comforter " is Paracletos, the Paraclete, designating
the special attitude, relation, or ofiice of the Holy Spirit towards
those whom He would save. The word really means a monitor, >
instructor, guide, consoler, helper. Perhaps this last term,
Helper, comprises as nearly as any English word, the full mean
ing of the appellation. Thus He, is to apply to his people the ,
truth, in the way of admonition, instruction, assistance and com
fort. And the same divine Agent, under the same name, (the
Paraclete,) as will be seen in the 16th chapter, is to " reprove
(or convince) the world of sin, of righteousness, and of judg
ment ;" of sin, as especially embodied in unbehef, or rejection
of Christ ; of righteousness, or justification, as the character
and claims of Jesus are justified to men, and they are made to
see that only in Jesus Christ can they possibly be made righteous,
or justified ; of judgment, because Satan and his works are thus
palpably condemned and ultimately overthrown.
III. We now go forward to the fulfillment of the promise.
The Saviour goes from this scene direct to that baptism of woe
which was appointed him. He bows in Gethsemane under a
weight of anguish that presses the sweat from his pores,
as it were great drops of blood falling down to the ground. He
is betrayed, apprehended, and delivered (or rather delivers
himself) into the hands of his bitter foes. He goes through a
mock trial — is loaded with insult, falsely condemned, scourged,
led forth to Golgotha, nailed to the cross, and expires amid the ,
attestations of all nature to the awful majesty of the scene.
His lifeless body is taken down from the cross, laid in Joseph's
new tomb ; and the Hope of the world seems buried forever.
But the grave is now in conflict with its Invader and its Conquer
or. The Holy One sees no corruption. The dawn of the third
morning witnesses his triumph. He breaks away from the tomb-
rises victorious — shows himself often enough and long enough to

his wondering disciples to satisfy even the most incredulous of
them all, that it is really He, their own much loved Master ; and
then, at the end of forty days, leading them forth to Olivet,
and telling them " Behold, I send the promise of the Father upon
you," He ascends on high, "leading captivity captive, and
receiving gifts for men, yea, even for the rebellious, that the
Lord God might dwell among them. " The disciples who had been
chosen to witness this, his triumphal departure, return to Jeru
salem, and, with the rest, wait in patient prayer the time when
the promise shall be accomplished, and they shall be " endued
with power from on high."
At length, on the morning of the fiftieth day from the time
when our text was uttered, the disciples being all assembled
with loving accord in one place, " suddenly there came a sound
from heaven, as of a rushing mighty wind," — not a wind, but a
sound resembling it — " and it filled all the place where they
were sitting. And there appeared unto them cloven tongues,
hke as of fire, and it sat upon each of them." Luminous ap
pearances, that is, hke lambent tips of flame, radiating, proba
bly, from a common centre, and hovering over the heads of the
disciples. " And they were all filled with the Holy Ghost, and
began to speak with other tongues as the Spirit gave them ut
terance," being enabled so to declare the wonderful works of
God, as to make themselves understood by the whole multitude
gathered at Jerusalem, of many nations, and of different langua
ges, at the celebration of one of the prominent Jewish festivals.
As the tidings of these wonders spread about the city, the peo
ple came flocking together from all quarters, utterly confounded
by what they saw and heard. Some were at first disposed to
turn the whole affair into ridicule ; but Peter, standing calmly
forth in their midst, affirms this to be but the fulfillment of the
ancient prophecies, a sample of which he quotes ; and then de
claring to them the resurrection of that very Jesus who but a
few weeks before, in that same city of Jerusalem had by wicked
hands been crucified and slain, he charges upon his hearers
their guilt in the sight of God, and points them to the ascended
Redeemer as their only hope of pardon and of life. The truth,
thus demonstrated by facts and by the Spirit of the living God,

8
sinks into, the hearts, of the multitude, leads them to cry for de
liverance, brings them to. the Saviour's feet, and the same day
<here are added to the company of the believers about, three.
thousand souls.
Thus have we briefly glanced at the " inauguration " of the
Holy Spirit — the circumstances of his first, full and complete
entrance upon his office in the church and in the world, for all
the gracious purposes which He was to accomplish in the gospel
economy — that economy so especially characterized as "the
ministration (or administration) of the Spirit." And from this
time forward, the apostles seem to have proceeded under the
full conviction, the most assured behef, that the Holy Spirit,
the divine Paraclete, was to be with them as their abiding Help
er and Comforter and Guide, giving efficiency to all their labors,
and glorifying Christ in them. Wherever they went preaching-
the truth in their Master's name, whether in the temple: at
Jerusalem, or in the synagogue at Antioeh- — disputing in the
school of Tyrannus at Ephesus, or reasoning to the Athenian
populace on Mars Hill — everywhere, they labored and spake
under the firm persuasion and realization of the promise fulfilled
and fulfilling—- the Holy Spirit with them and in them—so that
whosoever resisted the truth which they proclaimed, was reck-
oned as in an important sense " resisting the Holy Ghost."
And in all their writings to the churches in the various Epis
tles of the New Testament, the idea seems to pervade the whole,
that the Holy Spirit was really expected to be present in the
ehurches as a dwelling and abiding Agency. Hence the fre
quent exhortations to pray in the Spirit, walk in the Spirit, be
filled with the Spirit, and so on — while it is worthy of remark,
that in all the record subsequent to the day of Pentecost, there
is not a single direction to pray for the outpouring of the Holy
Spirit, nor a single instance of such a prayer, in the sense in
which this and similar phraseology is used, prior to that inau
guration scene. In saying this, however, I do not assert that
this language is wrong or improper, provided it is rightly under
stood. At most, it is but a figure of speech ; and as recognia-
ing the fact that the Holy Spirit is a blessing from God, and as
expressing the desire for a. larger experience of that blessing

9
upon ourselves and our fellow men, the phrase is not to be ob
jected to ; — but the question is, whether we ought not more con
stantly to recognise the fact that God himself as the. gracious
Spirit of life and love, is really present in the world, and es
pecially among his people, with a fulness never known until the
Pentecostal advent. And it certainly deserves our most serious
consideration, whether we are not often uttering the prayer
for the descent of the Spirit, while already disregarding the
monitions of that actually present Spirit, as He indicates our
duty, and proffers to us all needed assistance.
The truth is, the Saviour had said to the disciples just before
his ascension, (and through them to us all, as He gives us our
respective places in the great field of labor,) "Lo, I am with
you alway, even unto the end of the world." They believed
this, and we ought to believe it, firmly grasping it as our abiding
encouragement to faithfulness, and our hope of success in fulfill
ing the Great Commission in our several spheres and depart*
ments of Christian service. True, this blessing, hke all other gos
pel mercies, is to be manifested and enjoyed only in connection
with faith, and prayer, and holy living — "to him that hath shall be
given," — and just because we have not maintained this attitude
and course, it is, that so long, and so widely, and so deplorably,
there has been a dearth of the Spirit among us and around us.
To do something if possible, towards correcting this prevailing un
behef, and to lead to the cherishing of a more consistent, Scrip
tural, steady, living faith in the promise of the Spirit, is our ob
ject in thus coming before you with " this present truth." May
the " Spirit of truth " graciously make it effectual.
IV. To understand, now, our relation to the advent of the
Holy Spirit and the Pentecostal scene, we need to advert again
to the inspired narrative of that event. And I ask you to read
carefully the record, and see for how much of what has often
been referred to it in the way of precedent and model, it will
really stand responsible. How much of it may we expect to
see re-enacted ? — how much of it is it desirable to have repeated
and continued ? All, of course, that really belongs to the living
presence and operation of the Spirit of God. And what is
that?

10:
Here, in the first place, was much that was miraculous, strictly
so, and which alone would account for the amazement and'
the exciting interest of the beholders. The rushing noise, the
fiery tongues, the wonderful linguistic powers conferred upon the
disciples, together with the strangeness of the things they were
saying — these were what astonished and confounded the multi
tude, and drew from some of them the charge of intoxication.
But these were for the most part the mere outward drapery,
and not the substance of the enactment — most appropriate to the
circumstances of the case, but assumed for that special occasion,
and not to be repeated in our day.
Then again, we are to bear in mind the feature of entire nov
elty which characterized the scene. It was the first time that
this multitude had ever heard these things thus clearly set forth,
and demonstrated by facts, as well as by the Spirit of God. In
deed, it was the first gospel sermon ever preached since the con
summation of the great facts of the gospel, including the resur
rection of Christ and the gift of the Holy Spirit. • That Spirit's
presence and influence in its elevating and purifying fullness,
moreover, were entirely new to the believers themselves ; — and
hence there must have been many phases of emotion, which in
the nature of the case are not to be expected in those who have
been familiar with the facts and reasonings and appeals of the
gospel, from their earliest years.
But here, also, were emotions of penitence for sin, of comfort
in the belief of the truth, the hope of pardon and salvation, fol
lowed by a "steadfast continuance in the apostles' doctrine and
fellowship, and in breaking of bread, and in prayer." And
these were the essential features of the scene — these the mani
festations which we may expect to see repeated, and which it is
unspeakably desirable to see repeated and perpetuated. You
are aware that all through the apostolic age, there were more or
less of strictly miraculous gifts attending the presence of the
Holy Ghost, and in some passages of the New Testament these
miraculous powers seem almost exclusively referred to in speak
ing of the gift of the Holy Ghost, as in Acts viii, 15 — 17, &c.
These were necessary in that era of the first introduction, of the
Gospel, as palpable credentials to all classes, of its divine ori-

11
gin. But these were not to continue. It was expressly said,
"whether there be prophecies, they shall fail ; whether there be
tongues, they shall cease ;" but what is it that shall abide ? —
The answer is, Faith, Hope, Charity, or holy love. These are
to be the permanent, abiding developments and workings of that
Spirit who comes to abide with his people forever.
V. Thus we come more particularly to the all-important in
quiry, How is the living presence of the Holy Ghost to be man
ifested ? — in what form of development are we to expect it and
to seek for it ? We answer, mainly and essentially in the pro
duction of a holy disposition, and character, and life, with in
creasingly clear views of truth, and fitness for duty in the sphere
which divine providence may assign us ; and in connection with
this, the convincing of sinners and turning them to God. So
far as believers are concerned, then, the presence of the Spirit
is to be evinced by a holy character and life, accompanied, of
course, by such feelings as must necessarily attend such a char
acter and life. And if it be further asked, what we mean by a
holy character and life, I answer again, Faith in Jesus Christ as
our Sovereign and Saviour, with love to God and man, resulting
in the steady effort to do good, and the maintaining of a resolute
and life- long struggle against all known sin and every imperfec
tion of character.
Is this, or is it not, a true statement of the design and office
work of the Holy Spirit, and the manner in which His presence
is to be evinced ? Let us see. What are the fruits of the Spirit ?
" Love, joy, peace, long suffering, gentleness, goodness, faith,
meekness, temperance." Such is the inspired testimony ; and if
we put these together, we see that they make up a character and
a life ; for even the love, joy and peace are designed to be abiding
dispositions of the soul, and thus elements of character ; and
they will be so where these other elements and traits are cherish
ed — faith, or a full behef of the truth, being one of them. If,
then, the presence and operation of the Spirit are to be known
by the fruits, we are to look for the evidence mainly to the ha
bitual character and disposition and life. Yet again, the office
of the Holy Spirit is to glorify Christ, by showing us the things
of Christ, and enstamping us with the image of Christ, thus

12
"sealing us to the day of redemption." And remember, thft
Lord Jesus is continually held before us in the Scriptures, as
a pattern and model of character which we are to imitate. We
are to become Christ-like, not merely in certain phases of feel
ing and emotion, but in our entire character.. "Let this wind b&
in you which was in Christ Jesus." We "ought also, so to walk,
even as he walked." " Every man that hath this hope in him,
purifieth himself, even as He is pure."
We might go on to illustrate this point in other aspects,
and by other Scriptural principles, but perhaps it is unnecessa
ry. So far, it may be, none will be disposed to question our
statement, that the grand design of the Holy Spirit is to produce
in us a holy character and life ; and that if the tree is known
by its fruit, the presence and acting power of the Holy Spirit are
to be known chiefly by these results.
But now let us ask, is this doctrine really and generally be
lieved? Is there evidence of such belief? For one I am com
pelled to say, No., Facts accumulated upon facts all around us
answer, No. If its. truth be conceded to some extent, yet to a
vastly greater extent it is virtually and continually ignored and
rejected. The abiding presence and power of the Holy Spirit,
to help us all to resist and subdue our wrong dispositions, and
habits, and tendencies, and traits of character ! — Alas ! how few,
how very few seem to believe any such thing. And I cannot
help thinking, that one reason of this is a mistaken standard of
judging the Spirit's influences. The idea apparently held by
very many is, that the presence of the Holy Ghost is to be known
mainly, if not wholly, by the experience of certain high-wrought
emotions, and phases of feeling, raptures, frames, flashes, kits.
The Pentecostal scene is looked at chiefly in this aspect: in
this aspect it is made the grand precedent if not the rule of the
Holy Spirit's working ; and hence, the more of these peculiar
frames one possesses — the higher the tide of feeling, the more he
is reckoned to have of the Holy Spirit.
Now, far be it from me to object to lively frames and warm
(or even excited) feelings, so far as they rest upon the truth, and
are regulated by the truth. But whether these high-wrought
emotions be produced by the Holy Spirit or not (and in many

13
cases which I have witnessed, I should prefer not to judge that
question), you will observe that such phases of emotion, such
pitches of feeling, cannot be very long sustained. It is not in
¦the human constitution — it is not in the nature of things, that
they should be perpetuated. I am not now speaking of genuine
love, tender compassion, or kindred emotions — these may and
ought to abide ; — I refer to that tension of feeling often experi
enced in religious meetings, and sometimes pervading whole com
munities for days, or even weeks in succession. These tides of
feeling, then, however right in themselves, must subside — their
degree and duration depending upon passing circumstances, in
connection with the peculiar temperament of individuals. But
inasmuch as the height of the emotional tide is understood to
mark the measure of the Holy Ghost which a person or a com
munity enjoys, it follows as a matter of course, that as the tide
ebbs, the Holy Ghost is going, and then of course that there is
not so much religion, and it is not expected that there can be, un
til in process of time the tide shall rise again. And as for the
idea that the Holy Spirit is to be as really present to aid us in
the every-day patient discharge of Christian duty, the overcom
ing of every-day temptations and hostile influences, mortifying
the deeds of the body, and thus becoming more and more habit
ually Christ-like, all this seems scarcely to be dreamed of. So
the work is neglected, old habits and dispositions return and aTe
yielded to, the world resumes its sway, and thus the life is pass
ed in alternations between a whirlwind of religious feeling and a
whirlpool of absorbing worldliness, a little while in the former,
and a great while in the latter, and so on to the end. The abi
ding power of the Holy Spirit for the purpose of making every
believer steadily faithful to Christian obligation, and successful
in the conquest of sin and all un-Christ-like dispositions and
habits, is not believed in— certainly it is not sought for — it is not
relied upon — and as the task in itself is a formidable one, it is not
resolutely undertaken, and not only is it never accomplished, but
in too many instances of the Christian profession, no perceptible
progress, even, is made towards it. Yet we console ourselves,
perhaps, with the idea that we have considerable religion, and at
least some of the Holy Ghost— when the tide rises ! Is there
not sad reason to fear that these tides of feeling may be swelled

14
up by some other cause than the Spirit of God ? But what num
bers of professed Christians may be found, the fruits of whose
piety consist almost wholly of gusts of strong emotion. They
have good meetings — glorious meetings — they sparkle and blaze
up brightly on occasions—but beyond this, it were absolutely a
biting sarcasm to say to them " Ye are the light of the world !"
It is not at all uncommon to hear professors of religion com
placently apologizing for their defects of character and habit, on
the ground that these are their peculiar " besetments," their na
ture, and so on ; and a person's religion, it is said, will be modi
fied very much by his natural temperament. But what if this
be true — is not the natural temperament to be modified by his re
ligion ? — nay, controlled by it ? If not, then on which side is the
power ? " Greater is He that is in you, than he that is in the
world." Is there to be no realization of this? Not that our
strong propensities and innate corruptions will be subdued all at
once — and certainly not that we would speak one discouraging
word to a repenting, returning wanderer. The struggle, even in
those who undertake it the most earnestly, will doubtless be pro
tracted and severe, and probably many a moral man of the world
may find occasion for exulting over his sincere and humble
Christian neighbor who has more of outward sin to contend
with — more of obviously bad habits to overcome. We are not
now complaining so much that Christians are not perfect, as
that so many utterly neglect to aspire after perfection, and in
firm reliance upon the promise in our text, resolutely to " press
toward the mark."
Indeed, the idea of not a few would seem to be nearly this :
that nature and grace are two antagonist forces in the soul; in
tended to be left very much to themselves, each to work in its
own way as best it can ; with the assurance that grace, if it.be
really there, will some how or other, and at some time or other,
certainly triumph. And the evidence that grace actually exists
in any individual, is to be found chiefly in the remembrance of
a certain past " experience," with the occasional recurrence of
somewhat similar experiences. But meanwhile the person's own
voluntary powers have scarce anything to do but to stand back
and look on. To enlist his real self in the active effort to put
down the sin of " nature," savors too strongly of works — a sort

15
of infringement upon the prerogative of grace ; and perhaps
likely to leave grace too little to do ! This may look like an ex-
_ treme statement ; but if it be not the view of many professors of
religion, we confess we cannot understand their position at all.
Nay, in some cases, the will seems in the most decided manner
possible to take nature's side in the struggle, as if for the sake
of giving grace the honor of a more signal victory in the end —
just as the military conqueror has the more renown in proportion
to the odds against him in the campaign.
What is Religion ? The question is pertinent just at this
point. Yet, it is not very long since it was broadly intimated
in the hearing of the writer, that any attempt at a definite and
intelligible answer to this inquiry was a sort of unwarrantable
presumption. Because there are some mysteries associated
with it, it is assumed that the whole thing must be left in myste
ry — rather, perhaps we should say, in a mist ; and there is rea
son for believing that not a few really sincere and serious minded
people, hold very much this opinion. The phrases "seeking relig
ion," "getting religion," and kindred modes of speaking, are often
used in such connections and aspects as to foster this'view, and ac
tually to fix a stumbling block in the way of serious inquirers after
truth. Very widely the impression has obtained, that the thing
called religion is a certain vague, undefinable, inexplicable some
thing, that is to be " got" through a certain process, which, once
accomplished, is to put the happy possessor in a state of safety ;
while the idea of a subsequent life of patient fidelity to truth, at
the cost of self-denial and a steadfast resistance of manifold op
posing influences, if considered at all, is held far in the back
ground of the thoughts.
Now, is that which we call religion a mere class of feelings —
a mere emotional experience, or mainly so ? Let us see. The
word occurs only three or four times in the Bible ; but in one of
these instances, we have a specific definition of the term — and
where the Bible undertakes to give a definition, I take it to in
clude at least every essential element. " Pure religion and un
dented before God and the Father js this, to visit the fatherless
and widows in their affliction, and to keep himself unspotted
from the world." Take the two clauses of this passage as prin
ciples or elements, and you have a perfect description of a per-

16
feet religion, according to the divine estimate. And it consists,,
you perceive, in true benevolence — living to do good— combined
With spotless purity ol character and conduct — godliness in
heart and life. The nearer, therefore, any person answers
to this description, the more he evinces of true religion ; and
this is the religion which, wherever it is found, is the pro
duct of the direct operation of the Spirit of God — it can have
no other origin. So essential, moreover, is a right character and
conversation to the very existence of genuine religion, that we
find it asserted in immediate connection with the above quoted
passage, "If any man among you seem to be religious, and
bridleih not his tongue, deceiving his own heart, this man's re
ligion is vain." Rather a harsh judgment this may appear to
some who have observed how possible it is for persons to " seem
religious " and talk excellently upon occasions, and in meetings,
while out of meeting and habitually they are known as flippant
retailers of folly and scandal, not to say actual uncleanness of
speech. Nevertheless, it is in the record, and to justify the
statement, we have but to remember that " out of the abundance
ofthe heart, the mouth speaketh ;" and according as one's tongue
habitually rattles, so is his inner self, his real character.
Take an illustration of what I understand as the difference be
tween the religion of the Holy Spirit, and that which is called
religion, as developed in frames and gusts of feeling. I know
a man — a member of a Christian church — who in his daily and
ordinary character and habit, is grasping, avaricious, and notori
ously " hard " in his dealings, (exhibiting, moreover, various
other unlovely traits) though not actually dishonest outright to
such an extent as to furnish tangible occasion for discipline and
excision. His faults have been repeatedly pointed out to him,
and yet from year to year there is not only no improvement, but
no evidence whatever of sincere effort to overcome them. But
that man is frequently and strongly exercised with feelings of
what he terms anxiety for the welfare of Zion, heart piety, and
especially the salvation of souls. One of the foremost in every
revival, he will pray and exhort with a fervor and zeal that is ab
solutely admirable, and often for the time quite impressive ; and
on such occasions it would seem to some almost like "blasphe
my against the Holy Ghost," to question the genuineness of his

17
piety. Ordinarily and habitually an intense lover of the world,
he is yet confident that he "has religion," because of his frequent
experience of these good feelings and deep emotions ! Now,
one of two things is true of that man. Either his perceptions
of the Bible description of religion must be exceedingly obtuse,
and his "views sadly defective, or knowing the truth, he has no
real wish to subdue his evil habits and propensities. If this last
be true, he certainly cannot be reckoned a Christian.
It should be understood that a person may feel very deeply,
and even be powerfully excited with anxiety for the salvation
of souls, without much (nay, without any) true piety. With
naturally fervid imagination and strong emotional susceptibilities,
as he has portrayed before him chiefly the alarming aspect of a
sinner's case, and understanding that the process of conversion,
if it can be brought about, is to lift the imperilled soul out of
danger, there may be deep anxiety, impassioned exhortation,
" strong crying and tears " over the condition of the ungodly,
followed by great joy in their apparent conversion. Yet, there
may be no religion in all this, and the Holy Spirit may not be in
the case at all.
Suppose that on some island in mid-ocean, a company of law
less free-booters have established themselves, and are living by
piracy and plunder. But tidings have reached their ears that
the government of some distant and powerful nation has resolved
to crush them, and that measures are already in progress for
this end. Meanwhile, one of these men has heard of America
as a land of freedom and privilege and safety ; and thinking of
the doom awaiting the company with which he is associated, and
withal perhaps a little sick of the kind of anarchy which prevails
amono1 them, he resolves to leave them and emigrate to the land
of liberty. He embraces the first opportunity to do so, and nat
urally enough may be supposed as he reaches our coast, to bound
upon the shore with emotions of exulting joy. But now, instead
of studying the institutions and laws of the country, and striving
to conform to them as a good and loyal citizen, he retains in a greai
measure his lawlessvhabits and practices, and either consorts with
other outlaws, or at least allows the weight of his general in
fluence to be cast on their side. Yet once in a while as he thinks
of the condition and prospects of his former companions, and
A

18
ponders their impending overthrow, his feelings may be very
strongly moved for them, and hemay write them many an epistle
of earnest invitation and entreaty to come and share with him in
the immunities of his new home. Nevertheless, if they were
all to come as he came, and to do as he does, you would regard
them as no very desirable acquisition to the country. So it may
be in the kingdom of Christ. Persons may come into it with
exceedingly joyful emotions, as having reached the " ark of safe
ty,'' yet taking little pains to become faithful and obedient and
consistent subjects'of the kingdom, their influence may be main
ly and habitually with an ungodly world, while at times they may
after all, be exceedingly anxious for the conversion and salvation
of their friends and acquaintances. But as to the kind of relig
ion to which their friends are to be converted, and the measure of
real strength which they shall bring to the cause, that is quite a
subordinate consideration. Much is said (none too much, we ad
mit,) of the necessity of the Spirit's power for the conversion of
sinners ; but do those who thus speak, feel also the equal neces
sity of the same power to keep them converted ? We hear a
great deal of talk which, we must confess, evinces far less solici
tude as to the type of piety that converts shall permanently as
sume, than that they shall be brilliantly "brought out" in relig
ion. And herein may be not only a serious,, but an absolutely
ruinous mistake. How many need to be reminded (and yet care
¦not to be reminded) that the abandoning and subduing of all
vicious and injurious bodily habits and indulgences, is actually
an important part of the religion of the Holy Ghost. How few
ftre accustomed to think of the declaration, "If ye live after
the flesh, ye shall die ; but if ye, through the Spirit, mortify the
deeds of the body, ye shall live !" And as for the Holy Spirit
¦to preside and direct in their every-day avocations, and the vari
ous relations of life, in their domestic duties, their social enjoy
ments, their business, their politics, the idea scarcely enters the
mind. No, no — the Holy Ghost is for meetings; this is the
impression ; or if beyond that, perhaps it may be for some spe
cial seasons — nothing further. ,
Let us not, however, be understood as holding that a person's
piety is to be measured by his mere outward deportment. It is
(true that one may wage war with outward habits of evil, main-

19
taining hia external integrity unimpeached, and his sincerity unJ
questioned by his fellow men, while yet utterly destitute of the
life of godliness in his soul. A Christian, too, may backslide
in heart, and yet apparently not in life — maintaining the form
without the vitality. But how is this backsliding in heart to be
determined ? I answer, by serious self-examination as to the
predominant and prevailing current of the inclinations, motives,
and affections. You are bound to inquire, Am I acting from
day to day with a paramount regard to the will of God, and the
glory of Christ? Is it really a hatred of sin and a love of holi
ness by which I am actuated ? Is my obedience to Christ
prompted by a sincere attachment to Christ ? These and simi
lar questions, carefully pondered, furnish the only sufficient test
of any man's inward, spiritual state, while his outward deport
ment is according to godliness.
The real state of the heart is not (as some seem to imagine,)
best known by an emotional development. I have known a
most sordidly covetous man so strongly moved by a vivid por
traiture of distres-, and an impassioned appeal, that for the time
he opened his hand, his purse, and seemingly his heart, in quite
a fit of generosity. Bat the next day, the spasm having passed,
the selfish heart was again in the ascendant, and the man really
repenteil of his liberality. One of the most money-loving, world-
devoted men I ever knew, for a professor of religion, once came
home from an " Adventist " camp meeting, where the power of
the Holy Ghost was said to be wondrously developed, to convert
me to the faith, and for a few days he was exceedingly "engaged
in religion." He carried his Bible constantly with him, prayed
fervently, exhorted powerfully, and withal was very lavish of his
money. But had you seen him a few weeks later, and marked
his character and course, you would have been strikingly remind
ed of one of the Saviour's illustrations of a temporary reform
und subsequent relapse, where " the last state of that man was
worse than the first." Now, does any one suppose that that
man's heart was any holier during his religious fervors, than be
fore, or after ? Was there any real change in it ? and had the
Holy Spirit probably anything to do with those fervors ? Let
any reflecting mind answer. What do we mean by the heart?
The whole inward character, as distinguished from the outward

20
man ; and not the mere emotional susceptibilities. These latter
may be strongly and yet very superficially excited, like the sur
face of the ocean under a passing gale, while the depths remain
undisturbed and scarcely affected.
Allow me yet one other supposition, as illustrative of the point
before us. To possess the religion of the Holy Spirit, is of
course to be a disciple of Christ — a follower of God. Suppose,
now, that in the height of Washington's career, you had before
you two men, both professing to be friends and admirers and
followers of Washington. One of these men, as often as the
illustrious Chieftain comes riding along in state, attended by the
plaudits of an admiring multitude, is all alive with enthusiasm.
His feelings glow with the excitement of the scene ; he joins
the triumphal procession, huzzahs as loudly as the loudest, and
thinks of nothing, for the time, but Washington and his glory.
But as the pageant passes away, and the vividness of the im
pression fades from the mind, his devotion to Washington's
character and principles fades and vanishes also ; he has little or
nothing to say in his behalf, even when he hears him defamed
and dishonored, thinks little of his counsels, and takes no pains ,
to resemble him in character. The other, on the contrary, ex
hibits comparatively little of the enthusiastic fervor kindled up on
the gala day, though he feels conscious of sincere gladness that
the father of his country is loved and honored ; but he highly
prizes all his writings, studies carefully his principles, steadfastly
follows his teachings, and earnestly strives to be like him in charac
ter and conduct. Which of the two is the true Washington man ?
We will not stop now to make the application of our parable — let
each do this for himself.
Perhaps it may be necessary here to interpose another caution,
lest I should be misapprehended. I earnestly hope I may not
be understood as speaking against warm feelings. I certainly
intend no such thing, but simply to oppose an undue exalting of
them as constituting the essence and substance of religion, and
as above every thing else evincing the presence of the Holy
Spirit. Warm feeling is right — it is desirable — and nothing
surely is better fitted to produce it than a proper view of the
truths of the gospel and the love of Jesus. Far be it from me
to stand as the advocate of a cold, stolid, unimpassioned, statue

21
like piety. But warmth of feeling developes itself very differently
in different persons. In some, it is a deep, quiet, steady glow — in
others, a vehement, blazing, crackling heat — in others, each, at
different times. But in either case, religion is not the mere feel
ing — it is the character and life — a being abidingly " led by the
Spirit," who has promised to abide with you and dwell in you.
I know it is rightly enough said that if one does not feel, he will
not act ; but surelv it cannot be meant that it is necessary to be
vehemently excited in order to right action. Let the force of
truth be appreciated, perceived by the understanding, and calmly
settling down into the heart, as the Spirit of God opens that heart
to its reception, and the person will act rightly.
Yet how many are there, whose conversion has not been mark
ed by anything like a convulsive experience, — who have never
been conscious of any high flights of feeling, and who probably
never will have them in this world — and I should think no better
of them nor of their prospects for heaven, if they should have
them, (and no worse, neither, allow me to add,) — how many such
go perplexed and halting all their days, feeling as if they had no
right to the freedom and comfort of the truth, because their faith
is continually clogged with the idea that there can be no sufficient
token of the presence of the Holy Ghost, except as manifested in
certain frames, which have never fallen to their lot: And though
they give good evidence that they love the Saviour in the depths
of their soul, and are struggling against sin and all ungodliness,
looking unto Jesus for help, yet the idea is that there is no Holy
Spirit particularly to be recognised in all that ; and for fear that
they never have been spiritually quickened or made alive, they
hardly dare to draw a long breath. But let such take courage.
Believe in the Lord Jesus Christ, and in his promise that the
Spirit, the Comforter, shall abide with you, and that the evidence
of his so abiding is to be found in your hatred of sin, and your
steadfast desire to be like Christ, and to obey Christ. Follow on,
believing and confiding, and the truth shall make you free.
Then, too, we have a class of what are denominated "old
hopers," — persons who cherish more or less of hope in the grace
of God, yet never have made a public profession of religion be
cause they are not sure that they have ever been converted. But
instead of seeking at once to settle this question upon plain
A2

22
Scriptural principles, inquiring whether they really love the Sav
iour and therefore really desire to obey him, and if not, immedi
ately repenting and yielding themselves to him, praying for the
direction and gracious assistance of his Holy Spirit, that they
may be heartily and wholly his, they are waiting (apparently un
conscious of any guilt involved in this,) until others around them
shall be wrought up to a certain pitch of feeling, in which feeling
thev hope then to share, and under the influence of which they
may make a profession of religion with a better assurance of their
right so to do. But why do they not instantly repent and turn to
Christ, and follow him ? Does he not require this of them, and
is not the Holy Spirit frequently admonishing them of their duty
to obey ? This, perhaps, is not denied, but then, they are waiting
to ascertain whether they " have religion " or not. But if relig
ion actually consists in repenting of sin, turning to Christ, and
obeying him, how strange is all such language! In many instan
ces, we are persuaded that it results from a misconception of the
nature of religion, and of the Bible doctrine of the Holy Spirit's
working. In passing, I have a few words to say of what is termed " Ho
ly Ghost preaching." What is it that is indicated by this
phrase ? Does it consist essentially in vehemence of manner, or
in the mere reiteration of a certain round of topics, associated
with strongly impassioned appeals, as distinguished from calm
but cogent reasoning from God's word to the understanding, the
conscience and the heart ? So, at least, some seem to hold.
Hence, if the preacher takes the subject of meekness, or gentle
ness, as traits of Christian character, and seeks to illustrate them
and urge them upon his hearers, why, that is not Holy Ghost
preaching at all, however sincerely the presence of the Holy
Spirit may have been sought in the preparation and delivery of
the discourse ! And yet these very subjects are expressly men
tioned among " the fruits of the Spirit." But it is said further
that the test of "Holy Ghost preaching" is to be found in the
direct and immediate awakening and conversion of sinners ; and
preaching that does not accomplish this, is not entitled to that
appellation. As to that particular phrase, I have nothing now
to say ; but is the idea intended in this statement, correct ? How
,many of God's faithful and patient laborers will be disposed to

23
believe it ? Is the conversion of sinners the only thing to be
•sought in the work of the ministry ? or is this the only thing
that requires the power of the Holy Spirit ? Paul, in writing to
the Ephesians, (iv. 12,) mentions some of the prominent objects
of the institution of the ministry, and yet the conversion of sin
ners is not once named in the connection. It is "for the perfec
ting of the saints, for the work of the ministry, for the edifying
of the body of Christ," <fcc, and I have no expectation that
these results can be accomplished by preaching, except as the
Holy Spirit shall take the truth and work it in the hearts of his
people. And when th^ same apostle, addressing the Colossians,
speaks of laboring, " striving according to his working which
worketh in me mightily," he is not referring to the conversion
of sinners alone, but, "teaching every man in all wisdom," (as
well as " warning every man,") " that we may present every man
perfect in Christ Jesus." Not merely warning and teaching sin
ners, that they might be converted, but so teaching those already
converted, that they might go on unto perfection. For this he
felt his dependence upon the Spirit of God working in him might
ily ; and so ought every minister of the gospel to feel.
And because of the want of faith in the promise of. our text,
have not unconverted persons been led to take wrong impressions ?
Have they not had occasion so to do ? I know it may be truly
affirmed that a sinful heart will find occasion for self-excusing,
and apology and fault-finding after all that we may do or say ;
¦but then we surely should be careful lest some of the fault in
•this matter lie at our door. And does not our lack of faith in
the abiding presence of the Holy Spirit give such persons at
least some reason for the impression that they can scarcely expect
to be converted — certainly not clearly and strongly converted —
except in a season of special and general awakening? Inasmuch
as no Holy Ghost is believed to be present and specially acting
at any other time, and as they know, or ought to know, that they
can be saved only by the sovereign operation of the Spirit of
God, why should they feel that there can be much hope of their
conversion in a mere ordinary time ? Hence, some unconverted
persons, when doubtless seriously convinced of their need o.f a
Saviour, and of vital piety, as the Spirit of God has spoken the
-truth to their consciences and hearts, are actually heard to "wish

24
that there was a revival," that they might have a fitting opportu
nity to "get religion." How sincere such a wish may be reck
oned, I will not now stop to inquire ; but what if Christians gen
erally believed, and were accustomed to show in their prayers
and conversation and conduct, that they really believed in the
promise of the abiding presence and agency of the Holy Spirit —
letting their light shine — holding themselves ever ready to speak
a word for their Master, and to direct every inquirer at once to the
" Lamb of God " and to the ever present Spirit of life — what a
different aspect of things should we witness!
But let me entreat my unconverted friends to yield to no such
impression as that just noticed. The Holy Spirit is present, (for
there are among us some true-hearted and praying disciples,) and
that Spirit, we are persuaded, does reprove your unbelief, and
does call you to the Saviour. He is ready to help — he is ready
to save. Obey his voice—follow his teachings — " hear, and your
soul shall live." Remember, too, who has said " My Spirit shall
not always strive with man." Your only hope of life is to be
found in that gracious Spirit's renewing and transforming and
sanctifying energy. But He is a sovereign as well as a gracious
Spirit. He has not promised to abide with those who will not
obey, and while you are waiting for a "more convenient season,"
He may not wait for you. " To-day, therefore, if ye will hear
his voice, harden not your hearts."
It may now be asked, where in all this, is there room for Re
vivals ? and is there no special presence of the Holy Spirit to
be expected ? Allow me to answer. Surely, we may at least say,
there is room enough for a revival, and need enough of the spe
cial agency of the Spirit of God, when professed Christians have
so extensively declined from all true faith in the very doctrine
and promise we have been now considering, and when as a con
sequence, they have so far declined from the love of God, and
Christian fidelity, and holy living. And just in this fact is found
our own present and pressing need of a revival. We have rea
son to return repenting, yes, deeply repenting; — yes, broken
down at the foot of the cross, that we have so little believed
our Saviour's word, that we have so slighted the promised Spirit,
and that we have therefore so far departed from the Bible stand-

25
ard of piety. " 0 Lord, revive thy work." Restore us to
thine embrace, and help us to believe in the abiding power of
thy good Spirit to keep us there !
And yet in another aspect does our doctrine leave room, and
indeed make room, for revivals. We have seen that the Spirit of
God is promised to abide with his people, to work in them, and
through them, and among them. But it is not the way of the
Lord to work in any department of his operations in a dull, mo
notonous, unvarying routine. He does not so in the realm of
nature. He is ever at work, and his processes are steadily ad
vancing ; but yet in a delightful variety of method. We have
seed-time and harvest, summer and winter, sunshine and show
ers, but the same God equally present and acting in all. And so
may we expect it in the kingdom of grace. Not, by any means,
that the Spirit of grace is in the same sense present with the
unfaithful and disobedient as with the faithful and obedient ; but
that with the highest measure of fidelity, there will be a diversity
of spiritual manifestation. Thus there will be seasons of more
than ordinary religious interest — seasons when in the experience
of the people, the truth will be clothed with more than usual en
ergy — when God, and the things of eternity, will seem to come
very near, overshadowing entire communities, and pervading all
hearts with a deep and solemn consciousness of unseen realities.
At such times, too, very likely, the anxieties of Christians will
be more especially in exercise for the unconverted around them,
and sinners will doubtless turn to the Lord in more than usual
numbers. In connection with all this, of course, the hearts of
God's children will be peculiarly refreshed and strengthened.
Zion will be comforted, "joy and gladness will be found therein,
thanksgiving and the voice of melody." And the more steadily
faithful the church becomes, under the abiding presence and lead
ing of the Spirit, in all holy living and prayerfulness, the more
abundant and gladdening will these "times of refreshing" be.
The blowing of the wind is a metaphor not unfrequently em
ployed to illustrate the operation of the Holy Spirit. The real
body of this figure is to be found in the fact that the wind furnish
es an appropriate symbol of a power in action and yet unseen.
But doubtless the application of the metaphor may properly
enough be extended. Thus, the wind sometimes comes in the

26
soft summer breeze, then in the strong gale, and again, if you
please to say so, in the hurricane. So there may be gentle
breezes of the Spirit, strong gales of the Spirit, and perhaps
even hurricanes of the Spirit may sometimes be needed. But
remember, the evidence that in any of these ways you are prop
erly influenced by the Holy Spirit, is to be found in the steady
hatred of sin, love of holiness, and increasing conformity to
Christ. And for the persevering and patient accomplishment of
this, it will probably require as much "power from on high," aa
to produce any of the effects witnessed in a revival — just as there
is actually more power in the silent forces by which the worlds
are held in their places and sent harmoniously along in theii
orbits, than there is in the uprooting of a few trees, or the over
turning of a few buildings by an earthquake or a tornado.
But above all, do we deprecate the sentiment that seasons of
sinful declension are to be expected, as by a sort of necessity, in
order to make room for revivals. Yet we have heard the sub1-
stance of this opinion openly avowed. And how many seem to
have taken the impression that this is really the Bible representa
tion of religion ! and so we are to look for successions of spirit
ual disease and spiritual recovery, backslidings and returning, re
lapses and reformations, as long as life lasts or the world stands !
That the Bible records such things as actually occurring, is very
true ; but that it countenances the supposition that they must
continue, is certainly not true. Indeed, under no class of figures
do the Scriptures so commonly set forth the Christian life, as under
those of steady growth and constant advance. But we despair
of witnessing the general and full realization of these emblems,
until there shall be a far more extensive and practical belief of
the promise before us — the abiding presence and indwelling
agency of the Spirit of God.
This doctrine, it will be perceived, gives the Christian some
thing to do ; and it shows him how it may be actually done. It
enlists him in a warfare indeed ; but it sets him forth upon it not
"at his own charges." For "the weapons of our warfare are not
carnal, but mighty through God to the pulling down of strong
holds, casting down imaginations, and every high thing that ex-
alteth itself against the knowledge of God, and bringing into
captivity every thought to the obedience of Christ." We see,

27
then, how much we all need a genuine divine energy " working
mightily in us," for the accomplishment of the purposes of the
gospel. It is a comparatively easy thing to get up an occasional
paroxysm of strong emotion or excited feeling. To some persons
it comes "as natural as life" to have such seasons. (And I speak
this as no disparagement to them — it certainly is none.) But it
is far from being "natural" to any man of this fallen race, to love
and obey a holy God, to lead a life of steady and humble prayer-
fulness, to subdue sin and all bad habits, and to maintain a
Christ-like character and deportment. This requires that the
Holy Spirit abide with us forever.
And when, in believing dependence upon this "exceeding great
and precious promise," Christians generally shall be found "per
fecting holiness in the fear of God," we may expect that the
power of God will be felt through them upon an ungodly world.
" Out of Zion, the perfection of beauty, God will shine. " When,
instead of satisfying themselves with occasional warm talk, good
feelings, and spasms of devotion, the body of believers shall be
seen " blameless and harmless, the sons of God without rebuke,
in the midst of a crooked and perverse nation, among whom they
shine as lights in the world, holding forth the word of life," then
m»y we hail the speedy approach of the day when " the king
doms of this world shall become the kingdom of our Lord and of
his Christ, and He shall reign forever and ever." The.Lord
hasten it!

^