In a word, then, we believe there is a deep and urgent need amongst us of those spiritual feelings and affections, those profound exercises of soul, which the Holy Ghost would produce by unfolding to our hearts the sufferings of Christ--what it cost Him to put our sins away--what He endured for us when passing under the billows and waves of God's righteous wrath against our sins. We are sadly lacking--if one may be permitted to speak for others--in that deep contrition of heart which flows from spiritual occupation with the sufferings and death of our precious Saviour. It is one thing to have the blood of Christ sprinkled on the conscience, and another thing to have the death of Christ brought home, in a spiritual way, to the heart, and the cross of Christ applied, in a practical way, to our whole course and character.
How is it that we can so lightly commit sin, in thought, word, and deed? how is it that there is so much levity, so much unsubduedness, so much self-indulgence, so much carnal ease, so much that is merely frothy and superficial? Is it not because that ingredient typified by "the bread of affliction" is lacking in our feast? We cannot doubt it. We fear there is a very deplorable lack of depth and seriousness in our Christianity. There is too much flippant discussion of the profound mysteries of the Christian faith, too much head-knowledge without the inward power.
All this demands the serious attention of the reader. We cannot shake off the impression that not a little of this melancholy condition of things is but too justly traceable to a certain style of preaching the gospel, adopted, no doubt, with the very best intentions, but none the less pernicious in its moral effects. It is all right to preach a simple gospel. It cannot, by any possibility, be put more simply than God the Holy Ghost has given it to us in Scripture.
All this is fully admitted; but, at the same time, we are persuaded there is a very serious defect in the preaching of which we speak. There is a want of spiritual depth, a lack of holy seriousness. In the effort to counteract legality, there is that which tends to levity. Now, while legality is a great evil, levity is much greater. We must guard against both. We believe grace is the remedy for the former, truth for the latter; but spiritual wisdom is needed to enable us rightly to adjust and apply these two. If we find a soul deeply exercised under the powerful action of truth, thoroughly plowed up by the mighty ministry of the Holy Ghost, we should pour in the deep consolation of the pure and precious grace of God, as set forth in the divinely efficacious sacrifice of Christ. This is the divine remedy for a broken heart, a contrite spirit, a convicted conscience. When the deep furrow has been made by the spiritual plowshare, we have only to cast in the incorruptible seed of the gospel of God, in the assurance that it will take root, and bring forth fruit in due season.
But, on the other hand, if we find a person going on in a light, airy, unbroken condition, using very high-flown language about grace, talking loudly against legality, and seeking, in a merely human way, to set forth an easy way of being saved, we consider this to be a case calling for a very solemn application of _truth_ to the heart and conscience.
Now, we greatly fear there is a vast amount of this last named element abroad in the professing church. To speak according to the language of our type, there is a tendency to separate the passover from the feast of unleavened bread--to rest in the fact of being delivered from judgment and forget the _roasted_ lamb, the bread of _holiness_, and the bread of _affliction_. In reality, they never can be separated, inasmuch as God has bound them together; and hence we do not believe that any soul can be really in the enjoyment of the precious truth that "Christ our passover is sacrificed for us," who is not seeking to "keep the feast." When the Holy Spirit unfolds to our hearts something of the deep blessedness, preciousness, and efficacy of the death of our Lord Jesus Christ, He leads us to meditate upon the soul-subduing mystery of His sufferings--to ponder in our hearts all that He passed through for us, all that it cost Him to save us from the eternal consequences of that which we, alas! so often lightly commit.
Now, this is very deep and holy work, and leads the soul into those exercises which correspond with "the bread of affliction" in the feast of unleavened bread. There is a wide difference between the feelings produced by dwelling upon our sins and those which flow from dwelling upon the sufferings of Christ to put those sins away.