Even on My menservants and maidservants, I will pour out My Spirit in those days. Sermons
I. THE PERIOD OF THE GIFT. It is not intended to teach that the bestowal of the Holy Spirit was deferred, and reserved for the Messianic age. Yet no believer in the New Testament can doubt that the Day of Pentecost witnessed an unprecedented outpouring of Divine energy and grace, in itself the herald and the promise of a constant perennial effusion of blessing upon all the Church of the ascended Redeemer. II. THE NATURE OF THE GIFT. It was an invisible, impalpable grace; its operation took place in spiritual natures. The Spirit of God bestowed those special gifts of inspiration, of faith, of healings, of tongues, which were peculiar to the first age of the Church. The same Spirit conferred the gifts of teaching and administration, which have tended to the edification and increase of the body of Christ. But the choicest and richest of spiritual gifts have ever been those of character and principle, of disposition and habit, which have made the Church the true representative upon earth of its ascended Lord. Of these gifts the chief is love. III. THE ABUNDANCE OF THE GIFT. The promise is not of scanty drops, but of copious showers. The great Giver delights to give generously, royally, gloriously. IV. THE RECIPIENTS OF THE GIFTS. The most marvellous part of this magnificent prophecy is the language in which is described the comprehensiveness of the Church of the Lord Jesus. 1. Among these recipients of spiritual grace are men and women. "Your sons and your daughters." In Christ Jesus there is neither male nor female. 2. Old and young are alike included among the seers of visions and the dreamers of dreams; for upon every enlightened soul shall stream the light which is not of this world, and which reveals eternal realities. 3. Upon bond and upon free the graces of the Spirit are shed without distinction. Servants and handmaids are participators in the Spirit; for all are free in Christ Jesus. 4. To make this universality explicit, it is expressly said that the outpouring, shall be upon "all flesh," i.e. upon all humanity. Beyond a prospect like this, the vision of inspired prophets could not extend; the grace of the infinite Giver could not be vaster and more comprehensive. - T.
And it shall come to pass afterward, that I will pour out My Spirit upon all flesh. The prophet had encouraged the nation to repentance by announcing the temporal blessings which would be consequent thereon. They would get the former rain, they would get the latter rain. The floors would be filled with wheat, and the fats would overflow with wine and oil. Desolation would vanish, plenty would return. This was the lower sphere of benediction consequent upon their repentance. Now the prophet mentions the higher blessing to follow, — the spiritual, of which the temporal was but a type.I. THAT THE NEW GOSPEL ERA WOULD BE CHARACTERISED BY A COPIOUS OUTPOURING OF THE HOLY SPIRIT (ver. 28). 1. The time. "Afterward." "In those days." To what time does this refer? To the days of the prophet? To the era of the law? Or, to the time when the promised Messiah should come? This outpouring of the Spirit seems to be connected by the prophet with the secular prosperity of which he had been speaking. He probably did not know the time to which his words had reference; but if it was in the future it was as real to his faith as the present to his sight. This promise no doubt had reference to the Messianic age, though Joel may not have been cognizant of the fact. It was not fulfilled at Bethlehem, nor in Gethsemane, nor at Calvary, nor at Olivet. It was still "afterward." It was partially accomplished at Pentecost (Acts 2:17), though there was concealed in it a deeper meaning than even Pentecost could impart, the entire significance of which we are as yet ignorant. We live in this afterward of time, and know its meaning, as did not the prophets of old; but the afterward of the kingdom of heaven has yet to evolve the universal reign of the Spirit of God. 2. The author. "I will pour." This outpouring of the Holy Spirit was to be of Divine origin. It is the alone prerogative of the Eternal God to bestow the Spirit upon mankind. Joel did not connect the gift of the Spirit in any way with himself, or with any agency he could command. Nor did Peter on the day of Pentecost. Prophets and apostles, however distinguished they may have been, were not the authors but the channels of spiritual energy. Man cannot give the Holy Spirit to his fellow-man. Thoughtful books cannot bestow it; organisation cannot impart it. This is the testimony of Scripture; this is in conformity with human experience, and with the moral inability of man to originate good. Hence we must go to God for it. We must wait His time. We must comply with the moral conditions necessary to its reception. We must give Him the praise and glory of its advent in any measure. All true spiritual emotion is from above. 3. The extent. "I will pour out My Spirit upon all flesh" The Divine Spirit was to be poured out without distinction of age, sex, country, or genius. It should be given to universal man. It would not be confined to the covenant nation. The poor, the slave, the unlearned — all should receive this gift. It would be poured out; not drop by drop, but as a mighty shower; even as copiously as the rain after the prayer of Elijah. The gift of the Spirit is not limited by any restraint upon the Divine ability to give. It is not limited by time. Sin cannot stay it, for grace abounds much more than sin. Then why is not spiritual influence more potently with us? 4. The effect. "And your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." This does not limit the universal application of the promise, but simply gives examples of those who shall realise it, and the effect it will have upon them. In the early ages of the church, the miraculous gifts of the spirit were imparted; but they have ceased, and, instead, we have illuminatio of soul, a beauteous insight into the truth of God, bright visions of destiny: for these are the things which now accompany and evince the presence of the Holy Ghost. II. THAT THE NEW GOSPEL ERA WOULD BE CHARACTERISED BY THE MOST ALARMING TEMPORAL COMMOTIONS. "And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke," etc. God gives successive revelations of Himself; revelations of the spirit of mercy, and also of the spirit of judgment. The phenomena here named are physical in their nature, but have a deep moral significance. The great events of Christianity have been signalised by phenomena in the material universe. The guiding of the star at the birth of Christ. The darkness of the sun at the Crucifixion. The wind and fire at Pentecost. Nature is in sympathy with the great plans of God. The progress of truth occasions many wondrous phenomena. It darkens many suns. It turns many moons into blood. It is in conflict with dark prejudice, with wilful error, with the carnal mind, with sinful passion, with old custom, with proud philosophy; hence the moral commotion intimated in the text, and illustrated by the history of Christ. But all these commotions will be penetrated and mitigated by the outpouring of the Holy Spirit, will yield ultimate quietude when the voice of God shall be heard, and the peace of the Divine reign finally established. III. THAT THE NEW GOSPEL ERA WOULD BE CHARACTERISED BY A MERCIFUL ARRANGEMENT FOR THE SALVATION OF ALL EARNEST SUPPLIANTS. "And it shall come to pass, that whosoever shall call upon the name of the Lord shall be delivered," etc. 1. Salvation in the time of peril. The Gospel era shall provide safety for human souls amidst the awful calamities which shall then befall the world. 2. Salvation in the time of despair. 3. Salvation on easy conditions. There might be mystery in the darkened sun, but not about the salvation to be had. It is to be had from God by prayer.Lessons: — 1. That God is the author of all true reviving influence. 2. That the gift of the Holy Spirit is co-extensive with the range of universal life. 3. That in the Gospel era the Divine Spirit is richly manifest. 4. That while we must anticipate times of moral commotion, we must also expect times when the redemptive purpose shall be more fully manifest. (J. S. Exell, M. A.) 1. The necessity of an effusion of the Divine Spirit in order to accomplish the change that is needed. There never can be such a transformation, as the principles of Christianity show to be required by the condition of the world, except by a mighty and resistless agency on the hearts of men by the Holy Spirit of God.The necessity of this effusion will appear if you consider — 1. The absolute and perfect failure of all agency apart from Him, which hitherto has been employed by man. 2. The precise and essential nature of the change which is anticipated and desired. It is not a change in the external aspect of things, it is a change of principle; it is a change of motives; it is the transformation of all opposition on the part of man towards the government of God, and interests of eternity. 3. The appropriation to the Divine Spirit of the various offices which are assigned to Him in the economy of redemption. It is the Spirit who quickens, who converts the soul, who urges to faith, who instructs, guides, consoles, seals, etc. 4. The ascription to the Spirit of the great change in the latter day which we are led to anticipate throughout the whole structure of the prophetic writings. Whoever looks for the renovation of future times, and the amelioration of the state of man, to any agent short of the one to which we now ascribe it, is most grievously mistaken, and does most impiously blaspheme. II. THE MODE IN WHICH THE EFFUSION OF THE DIVINE SPIRIT WILL BE CONDUCTED. 1. The effusion of the Divine Spirit will he preceded by remark able and extensive providential changes in human society. With regard to the precise instrumentality employed, few would venture on distinct assertion. Possibly much public agitation and national convulsion may he necessary. 2. It will be immediately associated with the propagation of the Word of God, and the use of importunate prayer. 3. The effusion of the Divine Spirit will be imparted with great and extraordinary rapidity. Hitherto there has been but a slow impartation of spiritual influence. Two topics need consideration. (1) (2) III. THE EFFECTS WHICH THE EFFUSION OF THE SPIRIT WILL PRODUCE. On the Church — removing its ignorance, and healing its divisions: sanctifying its members. On the world — it shall then be given to God. (James Parsons.) (G. Adam Smith, D. D.) Sunday in Church. Joel appears to move "in the circle of moral convictions, and of eschatelogical hopes." He has been called "the prophet of the manifestation of the Holy Ghost."I. A PREDICTION OF THE COMING OF THE HOLY GHOST. 1. "I will pour out." These words suggest the abundance of the gift. 2. The effusion was to be "Of My Spirit," that is, the Holy Ghost. II. THE EXTENT OF THAT MANIFESTATION. 1. "Upon all flesh." This means upon all mankind. Giving the idea of an universal religion. 2. The gift is said to descend upon all "flesh, naming that which is lowest in our nature. 3. The outpouring only began on the day of Pentecost. 4. This outpouring will continue to flow on as long as the world lasts. See three effects of the Spirit's presence and operation in the souls of men, which are of theGreatest practical moment — 1. His presence has given a greater malignity to sin, m that, through His indwelling, sin is now brought so near to the Holy God; because the light which the Spirit imparts robs sin of the excuse of ignorance. And because sin is now committed, in spite of that new power to resist it which is bestowed by the presence of the Holy Ghost. 2. The presence of the Spirit, with His fruits and gifts, carries with it a higher standard and ideal than that of the old covenant. 3. The presence of the Spirit should impart fervour to all devotional exercises. (Sunday in Church.) We, as well as the people of nineteen centuries ago, have an interest in the prophecy of Joel. Whithersoever the quickening influences of the Spirit of God shall come, there shall be spiritual life. And is not this the real want of the age? The term revival is frequently mentioned in these days.I. WHAT IS A REVIVAL? It is the renewal in effect and continuation of what took place under the preaching of the Word at Pentecost, when thousands of spiritually ignorant and perishing men were first quickened. Religion is a life, even the life of God in the soul. Without spiritual vitality there can be no real personal religion. Spiritual life is kindled in the soul by the Spirit of God. The first indications of this life are generally, not invariably, alarm. Its first act is faith. This life requires nourishment, and that is supplied chiefly by the Word of God and prayer. It has its inward growth and its outward manifestations. The spiritual life may be likened to an exotic. Revivals, or what is equivalent to them, are in separate departments of life found to be universally and indispensably needed. The Reformation in Germany was a gigantic revival. About 1743, within two or three years, thirty or forty thousand souls were born into the family of heaven. Numbers object, to extended religious manifestations, because of the excitement which sometimes attends them. Some measure of excitement is, however, in the nature of things, inseparable from a time of awakening, either of one or of many. Many object to seasons of revival, because of the suddenness with which some conversions are effected: but there are various operations of the Spirit. A revival is just the gracious sovereign putting forth of Divine power on a great scale, to effect largely what in ordinary times takes place in one here and there through a community. II. WHAT ARE THE SIGNS THAT A REVIVAL IS NEEDED BY US? Weakness and fainting in some, and death in others. What is Christian life in its essence? It is the implanted, earnest, ever-expanding taste for and aspiration after the living God, reconciled in Christ, as one's all in all. It is that this state may become the state of every one of us, we need a revival. III. WHAT ARE THE HINDRANCES TO A REVIVAL AMONG US? Their name is legion. 1. Hindrances in the Church. Unbelief is the sin which most easily besets us. It is the common crying sin of the Church. We are straitened in our own faith and hope. Dis union. Conformity to the world. 2. Hindrances in the world. Ignorance, indifference, infidelity, intemperance. IV. WHAT ARE THE MEANS BY WHICH WE AND OTHERS MIGHT RECEIVE A REVIVAL? Earnest, scriptural, impressive preaching. Earnest, instant, individual, and social prayer. Domestic discipline, instruction, and family worship. If we are to be Christians at all, we must be growing Christians. There is no such thing as standing still in the Divine life. Life is a battlefield on which the Christian soldier is either gaining ground or losing it. (James Stirling Muir.) I. THE ANIMATING PREDICTION. Note the object promised, it was the Spirit. The term Spirit is used to denote His miraculous and gracious influences. The Spirit is a person. The influences of the Spirit may be considered as miraculous and as common. The former were peculiar to the apostolic age, the latter must be regarded as the privilege of believers in every period of time. Observe the persons who shall receive the Spirit. It will be "poured out upon all flesh." This embraces the whole human race. Observe the season when this prediction will be verified. The "last days," i.e., this entire present dispensation, the final economy of mercy to the world.II. THE GLORIOUS EFFECTS CONNECTED WITH THE DISPENSATION OF THE SPIRIT. Notice the blessings of the Spirit, as seen in the apostles — they were qualified by it for their work. And as it respects the revival of religion, the Gospel is attended with extraordinary success. III. THE MEANS BY WHICH THIS DIVINE INFLUENCE MAY BE MORE EMINENTLY ENJOYED BY US IN THE PRESENT DAY. 1. By a more decided and elevated tone of piety in the members of our churches. 2. By consecrating much time to devotion. 3. By a distinguished zeal in the promotion of those institutions which advance Immanuel's cause. 4. By increasing harmony and affection among the disciples of Christ. Love to the brethren is the peculiar excellence of Christianity, the badge of discipleship, and the glory of religion. (W. Yates.) This is the great Old Testament promise of the gift of the Holy Spirit; the first in order of time, the first in degree of importance. In the earlier Scriptures we find occasional allusions to the work of the Spirit. The prophecy of Joel contains the first utterance upon this great subject. Joel is thought by some to be the oldest of the Hebrew prophets who wrote. The structure of this prophecy is very simple. In the first we find God's judgments upon His people. Their obtaining mercy. The punishment of their enemies. In the remainder of the book we have —1. The call to repentance. 2. The promise of blessing. 3. The judgment of the ungodly.Of the promise of the Spirit, which is the culminating point in the announcement of blessing, we have the warrant of St. Peter for saying that it received a fulfilment on the day of Pentecost. The expression "pour out" cannot be applied literally to a Divine person. It is symbolical, and adopted from the promise of rain in verse 23. The Lord Jesus, during His ministry, took up the promise, and both expanded and renewed it. There was, however, a condition upon the fulfilment of which the gift of the Spirit was contingent. The glorification of Jesus was to precede the outpouring of the Holy Ghost. It was to be the peculiar office of the Spirit to "testify of," and "glorify" Christ, by "taking of the things of Christ, and showing them to His people." But while we see in Pentecost a fulfilment of the prophecy, we may ask whether the Old Testament promise was exhausted upon the day of Pentecost. Certainly it was not. The prophecy is asserted by St. Peter to be co-extensive with the Divine calling, to run side by side with that calling so long as it shall continue, to belong therefore to the whole Christian dispensation. The "last days" is the New Testament term descriptive of the entire interval between the first and second advents. There are certain special and peculiar manifestations of the Spirit. God at times vouchsafes a gracious outpouring both upon the Church and the world. Have we any ground for expecting any such remarkable visitation in the present day? In examining the structure of the prophecy of Joel, we note the following sequences: (1) (2) (3) (1) (2) (3) 1. Remove the hindrances which stand in the way of such outpouring of the Spirit. The unholiness which exists in the Church of God. Ignorance and misapprehension regarding the work of the Spirit, and the nature of religious revival. The personal responsibility of all Christians in relation to the extension of the Redeemer's kingdom is not felt as it should be. 2. Adopt the means by which a religious revival may be promoted. The faithful preaching of the Divine Word. Real, hearty, believing, united, and persevering prayer. (Emilius Bayley.) I. THE EXTENT OF THE BLESSING. Extent both in the sense of amplitude and degree. The promise is to all, without distinction of age, sex, nationality, or degree. The Spirit of God had been in the world before the last days began, but, in no such plenitude and power as after His effusion. The words "pour out" imply abundance and richness. The three usual forms of special Divine revelation known to the Hebrews, — prophecy, visions, dreams, — indicate the fulness of the blessing; and the inclusion of all classes, down to slaves, shows the extent of the blessing. Nor is the prophecy confined to the Hebrew nation. On the Gentiles as well as the Jews was the Spirit poured out. The true doctrine as to the extent of the Holy Spirit's operation may be thus summarised. 1. The expression "all flesh" is to be taken literally, including not only all the nations of the earth, but every individual of every nation. Not that the Holy Spirit has the same direct influence upon all. That is not possible, since the means and instruments through which He works are not at hand to the same degree in all. Much of his work in the more favoured nations is in behalf of the less favoured. This is true of individuals also. Man is part spirit, and is capable of receiving and recognising the monitions of the Father Spirit. No soul of man, not even the darkest and most degraded, is neglected by the Holy Spirit. However dull it may be, still there is a con science, a Divine spark, and that is responsive to the breath of the Divine Spirit. In numberless ways does the Spirit make Himself felt all the way from childhood to age. And at times the Spirit makes special appeals. 2. To what extent, in the sense of degree, is the Spirit given? Thus far no response on the part of man has been supposed. The Spirit comes to him self-moved, not because man wants Him, but because He wants man. It is His aim to persuade man to open his heart to receive Him. But man is free, and can open it or bar it closer. With what measure of fulness and blessing does the Spirit come? The language of prophecy leads us to expect great things. The fountain is inexhaustible and the supply abundant. Fulness of possession is the only natural limit of the promises blessing. As a matter of fact the Spirit does fill every soul just so fast and far as He is permitted. It does not follow that, if all were to receive Him to the fullest extent possible, they would have Him in the same measure, or possess the same spiritual power. That depends upon their capacity and ability. Nor does fulness of the Spirit necessarily imply the possession of miraculous power. That power may depend on the possession of peculiar natural gifts. II. THE NATURE OF THE BLESSING. 1. The gift of the Spirit is a gift of enlightenment. The natural man, however highly endowed, fails to under stand "the things of the Spirit." To them his mind is dark; but when the Spirit comes into a soul, light comes with Him. 2. It is a gift of purification. The Scripture emblems of the purifying power of the Holy Ghost are water and fire. One cleanses by washing away, the other by burning up impurities. Light let into a dungeon does not remove its foulness; no more does illumination purify the heart; the Holy Ghost not only enlightens but cleanses. He is water to wash away the impurities of sin, fire to burn up the dross of nature. 3. It is a gift of power. At Jerusalem the disciples were "endued with power from on high." The Holy Spirit in a man makes him an engine of power. He is strong to endure, for God is with him. He is bold in speech, efficient in action, prevalent in prayer. Illustrate by St. Paul, Luther, Nettleton, Finney, Moody, etc. 4. It is a gift of joy. Illustrated in the ecstasies of the early disciples. There is a "joy in the Holy Ghost." (Sermons by Monday Club.) II. THE MERCY ITSELF WHICH IS PROMISED. The Spirit is the Holy Ghost, the third person in the ever-blessed and glorious Trinity. The effusion, or pouring out, which is here promised, is the communication of His precious influences, for spiritual life, health, comfort, strength, love, wisdom unto salvation. The similitude is taken from abundant and fertilising showers. III. THE PRIMARY DISPLAYS OF ITS RECEPTION ARE TO BE NOTICED. "Sons and daughters prophesy," etc. See Acts 13:12. Admonitions against the abuse of these special gifts is found in 1 Corinthians 12:7; 1 Corinthians 14:22. IV. THE PERMANENT POWER AND PRESENCE INVOLVED IN THIS PROMISE. The power of the infinite Jehovah is involved in His perpetual presence with His people. The accomplishment of this promise constitutes the character, and demonstrates the existence, of the true Church of the living God, wheresoever it is to be found upon earth: and the permanent power and presence therein involved ensures the existence and increase of that Church. (William Borrows, M. A.) (Herbert B. Workman.) (Thos. Phillips.) 1. The Scriptures are so full of revelation from God that if we get no communication from Him in dreams, we ought, nevertheless, to be satisfied. 2. All dreams have an important meaning. They prove that the soul is comparatively independent of the body. 3. The vast majority of dreams are merely the result of disturbed physical conditions, and are not a supernatural message. A great many dreams are merely narcotic disturbance. Do not mistake narcotic disturbance for Divine revelation. 4. Our dreams are apt to be merely the echo of our daytime thoughts. The scholar's dream is a philosophic echo. The poet's dream is a rhythmic echo. It is, however, capable of proof that God does sometimes in our day appear to people in dreams. All dreams that make you better are from God. It is possible to prove that God does appear in dreams to warn, to convert, to save men. Illustrate: John Newton's dreams. (T. De Witt Talmage, D. D.) 1. It communicated God to us. 2. It associates God with us. 3. It develops God in us.Observe the development of power when there is this pouring out of the Spirit. A prophesying power; and a witnessing power. We have also brought out in this prophecy the fact of freedom following the outpouring of the Spirit. Freedom from the guilt of sin. Freedom from the bondage of sin. Freedom from all fear because of sin. And we are told that this outpouring of the Spirit would be accompanied with great convulsions, mighty signs. So it proved. In view of our privileges as partakers of the Spirit, what is our duty? We should seek more and more of this outpouring, and we should seek to bear witness everywhere to the truths it reveals to us. (C. H. Tiffany, D. D.) I. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY SPIRITUALITY. "I will pour out My Spirit." 1. Formerly the Spirit dwelt with man. 2. Whereas formerly the Spirit dwelt with men, now He dwells in them, There is a sense in which the Spirit was not given to men before the day of Pentecost. This sense is explained in John 14:15-17. Jesus was the first human being in whom the Spirit abode II. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY LIBERTY. "In Mount Zion and in Jerusalem shall be deliverance." 1. The Gospel finds us in chains. (1) (2) (3) 2. But the Gospel bursts our bonds in sunder. The believer is justified by the merits of Christ. III. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY POWER. "I will show wonders," etc. 1. Here are marvellous spiritual signs. Prophecy, as prediction and as preaching. Visions. At the inauguration of Christianity there were apparitions. Throughout the dispensation there have been spiritual revelations. Dreams. 2. Here also are stupendous physical wonders. Some of these were associated with the great transactions on Calvary. Some were associated with the complementary transactions upon Zion. These wonders show that Omnipotence is behind the truth. IV. THE GOSPEL DISPENSATION WAS TO BE CHARACTERISED BY EXPANSIVENESS. 1. Its salvation is universally free. 2. The conditions of this salvation are level to all capacities. 3. The expansiveness of the Gospel triumphs over conventionalities. Both the social and the national. (J. Alexander Macdonald.) (Bishop Boyd Carpenter.) I. THE PREACHER MUST HAVE A VISION OF DEITY. A man who has had no personal experience of the presence and power of God cannot possibly impress others with the august and intense reality of things eternal. In the journal of an old Puritan Divine were found these words: "Resolved that, when I address a large meeting, I shall remember that God is there, and that will make it small. Resolved that, when I address a small meeting, I shall remember that God is there, and that will make it great." It is said that, when was composing his sermons he was wont to fancy that the communion rails around the pulpit were crowded with listening angels. It was a splendid inspiration. But the truth is grander still. Dr. Gordon dreamed that, when he preached, the Christ sat in the pew. It is verily so. The preacher needs such a vision of Deity as will fill his whole horizon with the grandeur of the Divine, and assure him, in the hours of loneliness and listlessness, of the stupendous fact that God is his Witness and Co-worker. II. THE PREACHER MUST HAVE A VISION OF HUMANITY. 1. He needs a vision of the sinfulness of men. 2. He must have a vision of the inner life of men. He must know that the most careless of his hearers is not really so callous as he seems. Every man, in his secret and silent moments, has thoughts of God, and sin, and eternity, that will not be silenced. And no man who has had a true vision of humanity will take it for granted that any man is absolutely without some prickings of conscience with regard to personal sin. He will carry Christ to every soul that is "aching and longing" after Him. 3. He needs a vision of the possibilities of men. The preacher is like Little Nell in "The Old Curiosity Shop." You remember how she discovered the sin in which the old man had become absorbed in the dreadful city. So she took him by the hand and led him away from it all, out into the green fields, and away to a happier, purer life. It is the privilege of the man of God to take men by the hand, and lead them out of the murky atmosphere of their sins into the purity and sublimity of the Divine salvation, Christ. saves from the nethermost depth to the uttermost height. III. THE PREACHER MUST HAVE A VISION OF ETERNITY. This will add solemnity to all his work. He cannot afford to trifle. The biographer of Archbishop Leighton tells us that, in the days when it was the custom of the presbytery to inquire if all the preachers bad "preached to the times," Leighton acknowledged on one occasion that he had not. He was asked why. "Surely," he replied, "if all these brethren have preached to the times, one poor brother may be allowed to preach for eternity!" Napoleon, we are told, found an artist engrossed in his painting. "What are you doing that for?" the Emperor asked. "For immortality!" the artist proudly replied. "How long will your canvas last?" inquired Napoleon. "It will last for at least a thousand years, sire!" answered the man. "Aha!" responded the Emperor, "we have now an artist's conception of immortality!" We have a loftier ideal than that. The preacher deals face to face with the intensities of eternity. He has a vision of the glories of heaven, and he toils that he may "allure to brighter worlds, and lead the way." He has a vision of bell, and he is prepared to labour day and night that he may save his fellow-men from such a fearful doom. Harrison Ainsworth has drawn, in Solomon Eagle, a picture of the passionate earnestness that becomes an enthusiast who believes his fellows to be doomed, and would warn them of their peril. Lord Lytton has drawn a similar character in Olinthus, who, on the night on which Pompeii was destroyed, hurried from place to place entreating men to repent. "Are we as anxious about men," asked Dr. Dale, "as our fathers were? On any theory of eschatology there is a dark and menacing future for those who have been brought face to face with Christ in this life, and have refused to receive His salvation, and to submit to His authority. I do not ask whether the element of fear has a great place in our preaching, but whether it has a great place in our hearts, whether we ourselves are afraid of what will come to men who do not believe in Christ, whether we, whether our people, are filled with an agonising earnestness for their salvation." (F. W. Boreham.) I. DREAMS OF PROSPERITY. This may seem to be the basest of all the dreams that youth can cherish, and if it simply means a dream of gain to follow gain till the dreamer can take his place among the wealthy, and secure that which money can purchase, it is not a vision to be encouraged. But there is a limited sense in which the dream of prosperity is not unworthy. If a young fellow starting his business career recognises that there are at least three possible courses open to him-(1) To take always the line of least resistance, and thus to be classed with the great crowd that is to be rated at a current market value for the particular type of labour of which he is capable; or(2) so to devote himself to the details and affairs of his special calling as to make himself of more value than the average employee, and thus to secure a better financial return for his services, a larger respect from his comrades in toil, and the inward satisfaction of "something attempted, something done"; or(3) to so further devote himself to his toil as by the concentration of all his energies, the insight of a quicker intelligence, the application of brains to the problems of commerce, and the possession of the rare gift of recognising an opportunity, coupled with the courage to seize it, he may rise to the front rank of the army of commerce; then I say that the settled determination to take according to his ability either the second or third of these courses, and the dream of legitimate prosperity resulting therefrom, is by no means to be condemned or discouraged. But, young men, let me say to you two things, and do you give them careful thought.(1) In the pursuit of business success many perils are to be encountered; keep a sensitive conscience, and do not purchase gain at the price of guilt. And(2) Keep in mind the fact that no amount of business success alone can ever be regarded as leading to a complete and worthy life in the sight of God. "The world passeth away, and the desire thereof; but he that doeth the will of God abideth for ever." II. DREAMS OF SERVICE. Probably some of you cherish dreams that do not revolve around self-interest. You want to live so that, amid the forces that make the conditions of life easier for humanity at large, your life and influence may find a place. The details of your dream may vary, whilst the aim of it may be the same. If in any sense this be your dream, it is a glorious one. Let me confirm you therein by recalling the wise words that tell us that he that serves his fellow-men receives honour from God. III. DREAMS OF REFORM. Society must be remodelled; a saner idea of life must be presented to the people; the value of the worker must be recognised; the inalienable right of every individual to the means of subsistence taught, and the lavish waste of the non-producer, the parasite upon the body corporate, sturdily, and if need be forcefully, restrained. By all means recognise the current evils of the day, and, according to your knowledge and opportunity, work for the betterment of all. But at the same time do not let your recognition of wrong lead you to unfair and unjust conclusions; do not indulge in hasty generalisations; do not condemn where no condemnation is deserved, and try honestly to grasp all the facts that go to form the problem in its completeness. Any school-boy will tell you that no problem can be correctly solved if, in your attempted solution, you disregard essential factors. Nor forget that if we could secure to-morrow the equal advantage and opportunity for all that we so desire, the inequalities of to-day would be repeated within a generation. Then to you I say, "Do not put away as idle these fair dreams, but rather learn how they may end in realisation. Spend your energies in resisting abuses, in working for all schemes of worthy reform, but do not forget that the sinfulness of the human heart will militate against their success, and that the heart finds renewal in the power that comes from Calvary, and in that alone." IV. DREAMS OF CHARACTER. For of this I am confident, that in your dreams you have fair visions of a life controlled by loftiest principle, and by highest ideals, not only of that which you are to do, but also of that which you are to be. It is the noble and almost instinctive hatred of the unreal, the sham and the merely conventional, that makes many a young man so severe and uncompromising a critic of the conduct of others; he makes no allowances, for he does not see that honesty requires that any should be made. As years pass our judgments become kindlier. But this is not the point just now; rather this, that the young man has a splendid ideal of character, a sense of non-attainment, and a dream of future realisation. Herein we wish him "God-speed"; woe to the man who dares to discourage this hope. Only listen while I give you this from the experience of men of all ages. Character is of slow growth; it is the product of a long process, the issue of much stern conflict. The saint is grown, not made, and the stronger and more valuable growths are always slew; an oak takes many years to mature. As you advance in attainment your ideal will advance in its requirements, so that it will ever be, "Not as though I had already attained"; but of this be sure, every year shall bring the richer graces, the kindlier tempers, the fuller satisfaction of the Christlike character, and you shall realise that these dreams of your youth were not only dreams, but also prophecies. (J. W. Butcher.) (F. S. Webster, M. A.) 3030 Holy Spirit, power 1429 prophecy, OT fulfilment A Free Grace Promise The Locust-Swarms Distinction Between Exterior and Interior Actions --Those of the Soul in this Condition are Interior, but Habitual, Continued, Direct, Profound, Simple, and Imperceptible --Being a Continual It is Strange that These Delightful Promises Affect us Coldly... The Holy Spirit of Promise Period I: the Imperial State Church of the Undivided Empire, or Until the Death of Theodosius the Great, 395 Ash Wednesday. Gather the People . . And Let the Priests, the Ministers of the Lord, Weep Between the Porch and the Alter, and Let them Say, Spare Thy People, O Lord. Whether Fasting is an Act of virtue? Whether this Sacrament was Suitably Instituted in the New Law? Whether all Sins are Taken Away by Penance? Whether all are Bound to Keep the Fasts of the Church? Whether Christ had any Acquired Knowledge? Whether this Name "Holy Ghost" is the Proper Name of one Divine Person? Whether There Can be Anything Pernicious in the Worship of the True God? Whether Deeds Deadened by Sin, are Revived by Penance? The Benefits of Christ Made Available to us by the Secret Operation of the Spirit. The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately... Severinus in Germany. The Situation of the Jews During this Period. Third Withdrawal from Herod's Territory. Whether those who had Been Baptized with John's Baptism had to be Baptized with the Baptism of Christ? Three Things Briefly to be Regarded in Christ --viz. His Offices of Prophet, King, and Priest. Because of Its Bearing Upon the Gentiles. |