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aewing of our mind. Then he intimates that one branch of this renewing is a divine confidence, which he calls a persuasion in the mind. Then he tells us that such have the mind of Christ, being partakers of the spirit of power and of a found mind; and then he is express in the whole, and screws us up to the highest key, calling it the mind of the Spirit. And this accounts for what I have often been amazed at, and in a most fingular manner was exercised with, in one day, not long fince. I found, in the early part of the day, much undeserved and unexpected indulgence in my approaches to the Lord. I had received some accounts of success in the ministry, and some cheering rays of the Lord's countenance, and not a few smiles of his providence. My soul moved in concert with the sweet impreffions, and nothing was uppermost in my mind but God my Saviour, his goodness to me, his work in me, and my expectations of future bliss anticipated by faith, and already in hope. Soon after this, in the same day, things counter to all the above indulgences occurred, and I found my mind as inflexible, stubborn, envious, and as rebellious as the enemy of souls could make it, which covered me with shame and confusion; and, if I do not forget, I had no less than three of these changes that same day. At this time Paul's law in the members and in the mind came fresh into my thoughts; and upon these I meditated, pondered, and exercised myself at times for a month or fix weeks before I began to preach upon these subjects; and I came to this conclusion, that, when we are, as John says, in the Spirit, faith, life, power, and heavenly things, are uppermost, yea, all in all: and at other times, when in the furnace, there is the reverse of all these. John, in his Revelation, twice mentions being in the Spirit; " And immediately I was in the Spirit.” And again, “ I was in the Spirit on the Lord's day;" which shews that these indulgences were not perpetual, and that at certain feafons he was in some things the reverse of this; and what can that be but being, in fome sense, in the fiesh? which is the only opposite to being in the Spirit.

That faculty of the soul, which is called the mind, is but one, although we read of a carnal mind and a spiritual mind. The Spirit is said to transform us by renewing the mind; and to have the mind spiritual is life and peace. The life of the Spirit is in the mind, and peace with God in the conscience. And, to raise our thoughts still higher, he says this is the Spirit of a found mind, and then he says, “ We have the mind of Chrift;" and, “ Let this mind be in you, which was also in Christ Jesus;” and, lasily, he expressly calls it the mind of the Spirit, because he is the sole and whole controller, influencer, and operator in the mind of the believer, and produces all the lively exercises, motions, delights, pleasure, and satisfaction, which are enjoyed under his quickening and comforting administration.

And this is a wonderful mystery, that the mind of the Spirit, life, peace, and heavenly things, should be so sensibly and so deeply felt and enjoyed, as to make the soul a heaven upon earth, Jeremiah xxxi. 26; and then, in less than an hour after, carnality, enmity, rebellion, wrath, and bitterness, should work so powerfully in the selfsame part, Lam. iii. 15.

But this is Paul's touchstone; “ They that are after the Spirit do mind the things of the Spirit,” Rom.viii.5. The believer sets his heart upon these, be his inward frames what they may; and the things of the Spirit, that he minds, and feels, and follows after, are the following-He highly prizes the promised assistance of the Spirit helping his infirmities in prayer; he knows without this there is no freedom of speech or of soul, no enlargement, no energy, no boldness, no access, no pouring out the soul before God, nor casting our cares and burdens on him, no troubles left behind, nor refreshings brought down. The soul returns from the well of salvation with the pitcher empty, and covers his head because there is no water.

2. The grand evidences of the believer's adoption are the things of the Spirit, which a child of God sets his heart much upon; and these are, first, the Spirit's cry of “ Abba, Father," with a full persuasion in the heart of the truth of it; and likewise the witness of the Spirit, he bearing witness with our spirits that we are the children of God.

3. The liberty of the Spirit, or deliverance from legal bondage and savish fear, is highly esteemed by the believer also; “ Restore unto me the joy of thy falvation, and uphold me with thy free Spirit.”

4. The confolations of the Spirit, springing from a lively hope, from the powerful application of the promises, from a sense of God's gracious presence, and of his acceptance and approbation of us in Christ Jesus. These are highly prized by spiritual men, and the reverses of them are a fore trouble; “ The Comforter that should relieve my soul is far from me,” Lam. i. 16.

5. The graces of meekness and humility are highly prized by the believer, for in the exercise of these he finds the greatest access to God, and the sweetest union with him; and he is then in the best frame to receive any infiruction, impresfion, or love-token, from him. “Seek ye the Lord, all ye meck of the earth, which have wrought his judgment; seek righteousness, seek meeknels,” Zeph. ii. s.

6. The love of the Spirit is a most choice treasure to the child of God, because it is the bond of the covenant, the marriage ring, the badge of the christian profession, and the noblest member of the new man. It enlarges the heart, and makes the face to shine ; it purges the heart of its idols, of fear and torment, and of all the mercenary meanness which reigns and rules in the beggarly souls of servants. (6 Let him kiss me with the kisses of his lips; for thy love is better than wine," Song i. 2. I might have added patience, submisfion, joy, peace, light, life, knowledge, &c. for the believer minds all these things, and these are the things of the Spirit.

Now the apostle says, " With the mind I myself serve the law of God;" by which he means not the moral law, but the law of faith, or the gospel, which he declares when he says, “ God is my witness, whom I serve with my spirit in the gospel of his Son,” Rom. i. 9. Serving under the law is serving in the oldness of the letter; but Paul served in the newness of the Spirit, Rom. vii. 6. And indeed I believe that the Holy Ghost, by his implantation of grace, and by his operations on that grace, is the sole agent of every branch of religious service which is acceptable to God through Christ; and this Paul owns; “ I laboured more abundantly than they all; yet not I, but the grace of God which was with me," 1 Cor. xv. 10. Paul's labour and service were performed by grace; and the Spirit of grace was the efficient and moving cause of all Paul's service. The Spirit prepares the heart, and creates the fruit of the lips.

By faith Paul spake as the gospel does, Yea and amen. The love of Christ consirained

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