[Dec. 11th, 1864.]
Salvation is entirely of grace. The fall has brought us into an estate of sin and misery. From that estate we do not deserve to be delivered. And from it we cannot deliver ourselves. We must be redeemed. We are the subjects, not the agents of that work.
There are two distinct parts of redemption. One is referred to Christ, the other to the Spirit. Christ acts as our prophet, priest and king. The Spirit applies the redemption purchased by Christ. He convinces of sin. He renews, enlightens, sanctifies, leads and comforts. He dwells in us and constantly works in us to will and to do. He is in us the source or principle of spiritual life.
The work of intercession belongs both to Christ and to the Spirit. Although the word is the same, the work is different. Christ intercedes as a priest; the Spirit as an advocate. This latter word is so comprehensive that it expresses both the work of Christ and that of the Spirit. Christ is our helper. So is the Spirit. But the help they afford is not the same. The help of Christ is that, as just said, of a prophet, priest and king. That of the Spirit, so far as expressed in this passage, is that of an advocate whose office it is to put pleas and words into the mouth of his people. Christ intercedes by pleading for us, presenting his own merits and claims. The Spirit does not supplicate, but he teaches us and supplicates in us, in our name: so that the desires, the thoughts, the words, are his, i.e., due to his suggestion and agency, and not to the operation of our own minds. This is the difference, or one difference, between the intercession of Christ and that of the Spirit.
They differ, as we have seen, 1. In that Christ presents his own merits and claims. This the Spirit does not. 2. Christ himself asks, and asks in his own name. This the Spirit does not. 3. The Spirit does what he causes us to do. We pray under the dictation of the Spirit, and thus he is in us who utter the prayers, not as his, but as our own.
As to this intercession, it is, 1. According to the will of God, i.e., the desires and thoughts which arise in the mind and the petitions we utter are agreeable to his will, and that in two senses. a. Agreeable to his preceptive will. They are such as he approves. b. They are according to his purpose. The desires the Spirit excites are for things which it is in accordance with God’s purpose to bestow.
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This intercession finds expression often in groans, or desires which we cannot clothe in words. It is not necessary to the efficacy of prayer that it should be clothed in articulate language. The Lord knows the mind of the Spirit, i.e., the state of mind produced by the Spirit.
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Such prayers are certainly efficacious. It is said of Christ, “Him the Father heareth always.” His intercession cannot fail. This is no less true of the Spirit. The desires and prayers which he puts into the hearts of his people are sure to be answered, because, 1st. It is derogatory to the Spirit to assume the contrary. 2d. Because the apostle declares them to be according to the mind, i.e., the will and purpose of God.
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If it be asked how we can distinguish between desires and petitions which are the dictate of our own hearts and those which are dictated by the Spirit, it may be answered in general that it is analogous to the question, how can we in any religious exercise determine whether it is gracious (spiritual) or not? How can we tell whether our sorrow for sin, our fear of God, our love of Christ, etc., are natural or gracious affections? This cannot be determined by any distinct consciousness we have of the Spirit’s influence. It can only be told, 1. By the objects of these affections. 2. From their nature. 3. From their effects.
And so with regard to these prayers; if they are for objects which we know are right and in accordance with the will of God; if they are pure and spiritual, not selfish or mercenary in their nature; and if they produce in us the fruits of peace, submission or resignation, we may infer they are from the Spirit.
As the Spirit does not reveal to us what is according to the purpose of God, we must in our holiest aspiration say, “not my will but thine be done.” 5. This intercession of the Spirit is a great ground of confidence and source of consolation.
Duties. 1. We should keep ourselves as far as in us lies in the fellowship of the Holy Ghost.
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We should feel our dependence and obligations in regard to the Spirit.
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We should adore the mystery of the Trinity, as the several powers of the Godhead co-operate in our salvation.
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