found expression in the exercise of humble petitions for those blessings that are in accordance with God's will; namely, the forgiveness of his sins, the sanctification of his heart, the communication of assistance requisite to enable him to go on in his Maker's service.

Let us inquire, whether or not, in this respect also, we resemble him. There are persons who have excellences, but, alas! these excellences only foster pride within their hearts-make them feel a kind of independence of God-make them feel as if they had no need of his pardon, as if these excellences made atonement for their defects in his sight. It was not so with Cornelius: is it not so with us? Amidst all his excellences, though he was a devout man, he feared God, gave much alms to the people, was faithful towards the members of his household; still he felt the necessity of going often as a supplicant to the throne of the heavenly grace. Are we often there, too, my brethren? Do we feel our need of prayer? Are we conscious how much every day increases our guilt, and, consequently, our need of pardoning mercy? how every day brings along with it its temptations, its difficulties, its trials, and, consequently, the incumbent necessity, on our part, for asking that we may be strengthened with night by God's Spirit in the inner man.

In the last place, from what is here affirmed respecting Cornelius, we consider it to be obvious that he had such views as might be arrived at under the Old Testament dispensation, of the way of acceptance with God-of the way in which sinners were called upon to draw nigh to him. It is stated that he "feared God." Under the influence of this fear, Cornelius would be led to consult the will of God consulting that will, in the spirit of prayer and devotion by which he was characterized, it is altogether impossible but that he must have become acquainted with the nature and the design of the sacrifices under the Old Testament dispensation; in some measure acquainted with the nature, and character, and object, of the one great sacrifice that was to be made for sin. Still, however, he was ignorant of Christ: he had the light of the Old Testament dispensation, but as yet the light of the New had not dawned in his soul. He lived in Cesarea; there were Christians there; but, in all probability, he had never come into contact with them-very possibly his mind had been prejudiced against them and therefore he still remained in the attitude of a pious Jew, looking for the Messiah who was to come, instead of believing that Christ had actually made his appearance. Could it be expected, from the principles on which Jehovah invariably acts, that such an individual would be left in this situation? Was it to be expected that thus serving and thus seeking after God, that the promise of Christ would not be fulfilled, "He that followeth me shall not walk in darkness, but shall have the light of life?" It was not so to be expected, and it did not so happen. Cornelius turning to account the light that he did enjoy, was, in the course of God's providence, blessed with an increase of divine knowledge; and in his case we may discern the encouragement we have to go and do likewise, and to turn to account what we actually possess, in the assurance, that by so doing, the promise of Scripture will be fulfilled-" He that hath"-or, as it may be translated, "He that improves what he hath, to him shall be given."

Respecting Cornelius, we read at the third verse, "He saw in a vision evidently, about the ninth hour of the day an angel of God coming in to him,

and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter; He lodgeth with one Simon a tanner, whose house is by the sea-side: he shall tell thee what thou oughtest to do. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa."

Thus it was with Cornelius; in this manner was God found of him when he sought after God; in this manner was Jehovah's presence vouchsafed, and Jehovah's message sent to him, when, in accordance with the light that he possessed, he was walking in the path of duty. Therefore I would conclude by proposing for your considerations three very important questions, to press home on your consciences, and which we must seek satisfactorily to resolve, if, abiding in truth, we would be blessed with experience similar to that which Cornelius was privileged to enjoy.

In the first place, let me ask you, Are you seeking God always? There are many who hear of God, who hear of the obligations under which they are laid to God, who hear of the blessedness that is to be found in God, who hear of the consequences that will result from the rejection of God, of his friendship, and of his salvation, who yet never seek him, never bow in prayer to him; or, if they bow the knee, it is only the homage of the body; there is nothing at all of the homage of the spirit, nothing at all of the desire of the heart after those spiritual blessings which perhaps in words they may seek after. How is it in this respect with regard to you? Are you seeking God-in heart seeking him? Is it in truth your desire-is it not only your desire, but is it your first, your principal, your supreme desire, to have God's friendship, God's blessing, the light of God's countenance, and to lead a life of conformity to the mind and will of God? If it be not, you cannot expect to find it; you have no ground in Scripture to expect that God will in mercy come to you, or visit you with the blessings of his grace; you are putting him away from you-what can be expected but that he will put you away from him?

In the next place let me ask, Are you seeking God in the way of his appointment? Are you seeking him, through Christ Jesus, on the ground of what Christ hath done and suffered, as Cornelius did, in so far as he was enabled by ⚫the circumstances in which he was placed, and with the light which he enjoyed? He feared the God of the Jews; he was a devout man; and there is a circumstance here specified respecting him, that, in addition to what I have already stated, is illustrative of the regard that he had for the Jewish sacrifices, those sacrifices that were typical of the one great sacrifice to be made in Christ. We are informed in the third verse, that it was at the ninth hour that the vision of which we have the account was made to Cornelius; and there is every reason to conclude that it was whilst engaged in devotional exercises that that vision was made. As it was not in public; it must have been in private: and when this individual was thus engaged in the exercises of devotion-the ninth hour, it was the time when the evening sacrifice was wont to be offered. The fact of

Cornelius at this period of the day being thus employed in common with the Jews at that time, was illustrative of the regard which he had, in common with the believing amongst them, to the sacrifices of the Old Testament dispensation. Let us inquire, brethren, whether it is on the same ground that we proceed? We know far more than was unfolded to him of God's hatred of sin, of the way in which God is to be approached, of the way in which sinners may be accepted of him. Is it thus that we are seeking God? When we seek for the blessings of his grace, is it on the ground of what Christ hath done and suffered?

In the last place, not only did Cornelius seek God, not only did he seek him in the way we have already adverted to, but he sought him also in the path of duty, in the observance of those duties to which in the Jewish Scriptures he was called. This was the case with him, and the question is of the utmost importance whether it be so with us. We are to seck after God, and we are to seek after God through Christ: but then, my brethren, there is a way, and there is but one way, by seeking to walk in which, we are encouraged to expect, that God will be found of us, and that is the way described in the Bible as "the narrow way" that leadeth to everlasting life-the path of duty; an earnest desire, and a cherished determination, while we seek our Maker, to seek him through Christ, in the observance of all he has required of us. Is this the case with regard to you? If it be so, if you are found in prayer, if in your prayers you plead the name of Jesus, if it be an article of your creed that Christ is the only ground of your hope, while at the same time you are determined that sin shall in some way or other yet be indulged, rest assured of it that your profession, that your prayers, the soundness of your creed, not only will be found utterly unavailing, but at last will add to your condemnation-will prove how true it was, that, acting in direct opposition to the light of your own consciences, whilst you professed to call upon God, you at the same time wielded the weapons of rebellion against him.

EVIDENCES OF POSSESSION OF THE SPIRIT OF CHRIST.

REV. C. MALAN, D.D.

*

JOHN STREET CHAPEL, KING'S ROAD, SEPTEMBER 7, 1834.

"Now if any man have not the Spirit of Christ, he is none of his."-ROMANS, viii. 9.

NOTHING is so awful as that declaration of the Lord, that the foolish virgins had also a lamp. This circumstance of the Parable of the Ten Virgins is very awful, for it is said, I repeat, that the foolish virgins had also a lamp. Perhaps many of you, having the lamp of Christianity, are foolish also, and have no oil. Oh, this is a very solemn thing, my friends, that a man may possess all the appearance of a child of God; a man may be taught in the letter of the book, and be able to repeat it all through; a man may be also able to utter prayers, and even to teach; a man may be engaged in the worship of the Lord, and sing the praises of the Lord, and, after all, be nothing but a foolish virgiu ; because all those things may be only a lamp, without any oil: all those things may be only the performance of the natural will, without the Spirit of God. And in our times, when Christianity is as it were a fashion, when so many preachings are delivered about it, so many books published, and so many conversations held concerning the things of the Bible, it is really no foolish thing to examine ourselves, and know whether we be or not of Christ; whether we have or not the Spirit of Christ: because to fancy ourselves to be Christians, is not to be really so; to congratulate one's self because we have some habits of spirituality in the letter, is not to be sealed with the Spirit of life. And really, brethren, it is very important to search our consciences, and to be engaged in the sight of the Lord in such examination.

As one of the ministers of God, and as your servant for Christ's name sake, I earnestly desire to be enabled to say unto you something useful to the soul. Therefore be now attentive; and may the Spirit of our God lead me unto those communications, that I may point to the very characters of the Spirit of Christ, in order to prove to the soul that it is, or it is not, in the fellowship of Christ. "If any man have not the Spirit of Christ, he is none of his :" therefore to boast about it, to speak about it, to preach about it, to write about it, is not to be Christ's when the Spirit of Christ is not present.

Now that Spirit evidences itself in three ways. First, the Spirit of Christ reveals Christ as he is; he reveals him to the heart, renewed by the power of the Word of God, as life. Secondly, That the Spirit of Christ makes Christ precious: he reveals Christ not only as life, but as love, and makes him valu

• Of Geneva.

able; precious to the soul to whom he has revealed the Lord. Thirdly, the Spirit of Christ magnifies Christ, makes him glorious: and therefore, the soul to which he has revealed the Lord, desires to obey the Lord, and serve him Let us turn to some particulars.

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First, THE SPIRIT OF CHRIST REVEALS CHRIST AS HE IS, AS LIFE. Jesus was given by the Father, not to be a professor, nor a helper, but to be a Saviour. Jesus Christ was given by the Father to be the fulness of his people; to be a perfect Redeemer to the Church, to the redeemed people of God the Father. Jesus Christ was given by the Father; he was not bought by mankind, but he was given by the Father to those whom the Father has been pleased to love. And therefore, when he is revealed by the Spirit, he is revealed as he is, as having come from the Father; as having made himself one with his beloved bride the Church; as having really redeemed his people, and as having really given life to his beloved ones in himself. Therefore Christ is revealed by that Spirit which is called the Spirit of the Father, the Spirit of Adoption, the Spirit of Life. Now the life is not a doubtful thing, but the life is a real thing; whosoever is taught from above by the Spirit of life knows Christ as the life." To know Jesus Christ as the life is not merely to have some notion about him. The Lord Jesus, speaking of himself says, that he is food; that he is bread; that he is a beverage; that his flesh is indeed bread, and that his blood is indeed drink, for us. Therefore he does not reveal himself as being, as it were placed at a distance, to be only contemplated afar off, but he reveals himself as being food and drink; and as being therefore to be united to the soul to which he is given by the Father. And whosoever is called by the Holy Ghost has really not accepted Christ, but he is renewed to Christ, and Christ was revealed to him by the Father; not because that man has chosen Christ, but because the Father, who had chosen that soul before the world was, has been pleased to reveal the Son to that child of man; and thus has introduced life in that soul which was dead in its sins and trespasses.

Do you know Christ as life really? Do you know Christ in your hearts as the fulness of salvation? Is Christ revealed to you by the Spirit of Adoption? Or is Christ, as it were, placed at some distance from your soul; and instead of your taking hold of that life which is in him, and instead of saying to the Lord Jesus, "Thou art mine, and I am thine; O, my Lord, thou art in me ;” instead of addressing the Lord Christ in that single way as being a living soul, have you still some doubts, some fears, and do you look to Christ as through a mist; feeling some form, that is to say, of self-righteousness? Consider what is in you. First, I would say, if there is among you a man not understanding that Jesus Christ is really life-the eternal life-and not understanding that this life it is for the Father to give; if there is a man who is not convinced in himself of his sinful state, and of his ruin, and who, therefore, thinks that he has still some worthiness, something good to be offered to God, that man has never known the Lord Jesus by his Spirit. There is no possibility of our knowing the Lord Jesus Christ as our fulness, if we suppose we have something good in us. The fulness is perfect. As long as man supposes he has something, even a little thing, even a very small worthiness, in him, he does not know the fulness of Christ; he does not know the perfect Saviour: he has some idol