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At some time or other of their life all men have endured affliction. "Man is born to trouble as the sparks fly upwards."* Whether then the faults of others, or a tempest, or a fire, or a flood be the cause of suffering, still suffering is produced, and the question occurs, In what way ought the certainty of mankind being afflicted to modify our notions of the course and constitution of nature? Now the Scripture justifies this infliction of pain by various reasons, open indeed to examination, but which it is not necessary for our present purpose to discuss. In regard to the general principle then, we have at least somet explanation. So in the case of Christ's sufferings we may at all events perceive their "tendency to vindicate the authority of God's laws and to deter His creatures from sin," even though it be admitted that this is far from being "an account of the whole of the case."

* Job v. 7.

† I say some explanation, because it is of course admitted that at present "we see through a glass darkly." Meantime, on what ground can we complain, unless we can shew a title to further knowledge? What folly is it to reject the good which is offered (for "all things," even afflictions, "work together for good to them that love God," Rom. viii. 28), because we are not able to comprehend the mysteries of Divino Providence! Is not God too, by right, supreme in His own world?

On the whole then, taking into consideration what has been quoted from Butler, we may I think thus briefly conclude: Our ignorance and incompetency to judge prevent us from admitting any objection in principle to the propriety of Christ's vicarious though voluntary sacrifice: on the other hand, the principle of vicarious suffering is agreeable to the course and constitution of nature: vicarious suffering after all is but a portion of the sufferings to which men are subjected: being familiarized to this course and constitution of nature and to these sufferings, we are at least not shocked by them: a reason which has often been alleged in justification of Christ's vicarious suffering, is manifested to our minds; just as some explanation is afforded with respect to the sufferings of mankind in general: and there may be reasons proper to be alleged in justification of the sufferings of Christ, though they be concealed from us; in the same manner as reasons now urged in justification of the sufferings of mankind in general were concealed, or at least but partially explained, before the promulgation of the Gospel.

CHAPTER IV.

THE HOLY SPIRIT.

ANOTHER most important truth revealed to us in Holy Scripture, is that of the preventing and cooperating grace of God's Holy Spirit.* The natural taint and corruption of man have been already considered. Of himself he is altogether insufficient for the discharge of the duties proposed to him. "Not that we are sufficient to think any thing as of ourselves," writes St Paul.† That duties then should be assigned to man, and that he should have no power to fulfil them, would seem absurd, unless in some manner or other power was seasonably given or attainable. Accordingly a thing altogether undiscoverable

"We cannot perceive any improbability that the Being who originally framed the wondrous fabric (i.e. the mind of man) may thus hold intercourse with it, and provide a remedy for its moral disorders: and thus a statement such as human reason never could have anticipated, comes to us invested with every element of credibility and of truth." (Abercrombie, Intellect. Powers.)

† 2 Cor. iii. 5.

by human sagacity,* is revealed to us; that is to say, there being a Holy Ghost or Spirit of God, this Holy Spirit does in some mysterious manner afford us the supply of strength which is needed.† "Our sufficiency is of God." "It is God that worketh in us both to will and to do of His good pleasure." "No man can say that Jesus is the Lord, but by the Holy Ghost."§ "Every good and every perfect gift is from above, and cometh

"We have not so much as heard whether there be Holy Ghost." (Acts xix. 2.)

any

† After the position of man had been altered by the sin of Adam, God gave the dispensation of Christianity as supplemental to natural religion, which was now insufficient. For the establishment of this dispensation He suspended or altered the laws of nature, i. e. His own laws. To supply the wants then "of the whole creation groaning and travailing in pain,” He who made the world exercised power thereon. Similarly having made the mind of man, He influences it, and so supplies its wants.

We have seen above (note, p. 206) what Butler remarks in regard to the conscience: "Had it strength as it had right, had it power as it had manifest authority, it would absolutely govern the world." Here then is implied the natural weakness of man-a truth indeed discoverable by mere human sagacity. Scripture however discloses the doctrine of Divine grace, the appointed remedy. Thus the speculations of philosophy may tend to prepare our minds for the reception of the Gospel; and we have links connecting the things observed by men with the things revealed by God.

‡ 2 Cor. iii. 5.

Phil. ii. 13.

§ 1 Cor. xii. 3.

down from the Father of lights."

Even in re

gard to knowledge St. Paul writes, "We have received the Spirit which is of God, that we might know the things that are freely given us of God.......The natural man cannot know the things of the Spirit of God, because they are spiritually discerned." Accordingly on these and similar texts our Church builds her tenth Article: "The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will." What then is the trial herein implied? Is it not this-Whether man will stubbornly resist, or suffer himself to be led by the Holy Spirit, and with ready obedience do what is proposed to him, in subordination to the divine influences? Whether he will carry out to their accomplishment those principles, of which the first motion and

*James i. 17.

† 1 Cor. ii. 12 and 14. In connexion with this subject, it may be well to meditate upon the declaration of our Saviour, "If any man will do His will, he shall know of the doctrine whether it be of God." (John vii. 17.)

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