The acts on (Jod's part in conversion are essentially two, justification, or the pardon of sni. which takes i)lace in the divine mind; and refjeneration, which is also an initial sanctitication, and takes place in the human soul. These two co-ordinate elements are inseparable from the very beginning of any true religious life in the Bible sense, and they are, therefore, characteristic of every geiniine believer, whether in the Old or the New Economy. Thus Saul, the first Hebrew king, was "turned into another man" when he met the company of the prophets (1 Sam. x, (5), although he afterwards fell from grace; and Saul, the first chief ])ersecutor of the infant Church, received the same change on the way to Damascus, and continued steadfast in it to his life's end. Jacob experienced a similar spiritual trans- formation as he wrestled with the angel — for be it care- fully notetl that his vision of the ladder resulted only in a conditional ])romise of future consecration to God ((ien. xxviii, 20, 21) ; but the apostles were no doubt con- verted men long before the daj' of Pentecost, for Judas Could not otherwise have been an apostate (John xvii, 12). Both these acts — forgiveness and the new birth — are necessarily instantaneous and complete at once, because they are ac/s, and divine ones. They are not pr<w;esses, but each is a fact, which must be perfected Whenever their conditions are met, matured, or perfect- &i. Sanctification, on the other hand, is the outcome of a progres.sive work, begun at conversion and com- pleted, whether gradually or instantaneously, at a sub- »e(juent stage. Possibly it might have been completed at conversion, had the subject possessed adecpiatc intel- ligence and faith, and it might be )>erfectly attained at any other i>oint of the Christian's career on the concur- renci' of the sjniie retjuisites; but this all-conquering faith is itself a tlivine endowment. In |>oini of fact, it is usually deferred till fatal sickness or utter decrepi- tude has weaned the heart from earth, or it is even |M)it(Mti»c<l to the hour of dissolution, if, indeed, it be pranied— as is generally assumed, we think rightly — that the wived hhuI entering Paradise must be, in the fullest sense, '• cleansed of all sin." .\t whatever mo- ment this great change may be fidly achieved, it is, of cour»e, entirely the work of God— that is, of the in- tiuen(!e of the Holy S|)irit.
Now there are two other and more npecial offices of the Holy Spirit which it is the privilege of Christians to experience, accessory to, but not neecsMarily implied in, any nf the three actJ« or operations alreaily specified. It is these that are the distinctive features oi' Christian- ity as a perwHial religion. They were not known, at least not in this preciw fcirm, to the ( )ld- Test, saints. Tlicy art- very ncariy allitU to each other, and have
strong affinities, especially to regeneration ; but they have some peculiar features in both these aspects. 'I'hey are i/te icifiifss of the Spirit and the baptism of the Spirit. The former is the seal of adoption, and the latter the earnest of the inheritance. They are both very clearly set forth in Paul's writings, especially in the Ejiistle to the Ponians. They are not identical. The " witness" is objniice and conclitsive ; it looks to our relation as children of (iod, and is incapable of growth, although it may occasionally be somewhat obscured. The " bajitism" is subjective and cuwiilaiive ; it driidvS in the luxury of the divine communion, and expands by successive impartations. The one is a recognition of our relation to God, the other our enjoyment of hitn. The apostle seems to have expressed their ntutual correlation in an admirable figure — "AVe all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the S))irit of the Lord" (2 Cor. iii. 18).
AVe have said that these two great blessings proper- ly attend the conversion of the soul. We think they would always accompany it simultaneously if the sul)- ject were duly instructed to expect them. But in point of fact there often is an interval, sometimes a considerable one, between that event and these. We are not sure that the " witness" and the " baptism" may not themselves be occasionally separated by a longer or shorter interval of time. Certainly many believers do not immediately enter into the assurance of adop- tion, and it is quite as certain that very many know little, if anything, for a long time or for all their lives, of the true baptism of the Spirit.
f). It is proper that we should, if possible, discriminate a little more closely still. In describing, as well as we may, in a last analysis, this "baptism," we premise, of course, that only by actual experience can it be truly apprehended. Spiritual things are spiritually discerned (I Cor. ii, 14), and only they who are taught of (jfxl by the Holy Ghost can understand the deep things of the Spirit. In the gracious economy of the (Jospel this gift is the common privilege of believers, giving fervor to the heart, earnestness to the life, and unction to the words in divine things. By virtue of this endowment, prayer is changed from a cold and formal routine to a living and spontaneous intercourse; heaven becomes a present reality, instead of a dim prospect; Christ dwells in the heart, and not merely reigns over it. There is a glow, a joy, a freedom, in all the feelings, looks, and acts of the ])ossessor of this gift that shows he has found peace, rest, and satisfaction. The emotions may not al- ways rise to rapture ; they may at times be even de- pressed to grief; but there will be a sweetness in sor- row itself, and a gladness in the very humiliation, for the company of Jesus will still be realized. In one word, it is the sunshine of the ehler brother's presence in the soul that makes all the difference between the spiritually unbaptized servant of (iod and the bajitized son. This baptism is especially evident in season of revival, to which, indeed, it often holds the double rela- I tion of cause and effect, not oidy enabling believers to enjoy such "refreshing from the presence of the Lord," but) especially (jualifying them for useful labors at such times. A word uttered under tlie inspiration of such a baptism is often more effectual in reaching the heart both of believers and unbelievers than a sermon with- out it. Indeed, the success of all human efforts in this line depends almost wholly upon the presence and ex- tent of (his power.