THE WORK OF THE SPIRIT.
By Elder J. O. Corliss
TRUE to its mission as the representative of Jesus Christ, the first work of the Spirit for man is to convince him of sin. John 16:7-9. This is necessary; for the heart, the very place where the Spirit desires to dwell, has become the abode of sin, and must be vacated, by the removal of the old, corrupting tenant, before the pure and holy Comforter can consent to take up his abode there. Yet this work of the Spirit is not done on its own behalf; for it speaks only those things it hears from whence it came. It first calls attention, therefore, to God's law, the instrument by which one receives a knowledge of his sins. Rom. 3:20. But that law being the expression of an infinite mind, even its prohibitions cannot be properly understood by an unaided, finite mind. More than this, the human mind is carnal, and cannot, while in that state, be subject to God's law, which is deeply spiritual. Rom. 8:7; 7:14. Man must therefore have that enlightenment which only the Spirit of God can give, in order that his mind become spiritual, and he be able to discern the heinousness of that which the law prohibits. This being true, it is readily seen that, the deeper one has plunged into sin, the more instruction from above is needed to enlighten his darkened mind in relation to the far-reaching restrictions of the eternal law of Jehovah. Without this assistance man could not possibly repent of his transgressions of the law, because, of himself, he is absolutely incapable of understanding the extent of them. For this reason the Spirit of God comes in to quicken the conscience, and give strength for repentance. Such is the exceeding graciousness of our God that "where sin abounded, grace did much more abound." Rom. 5:20. These words "much more" signify the great power of God which his Spirit is. Sin abounds, or has a place, in the heart, but when the Spirit of God is permitted to come in, it abounds much more. In other words, the grace of God received will be much greater and more powerful than the sin could be, hence will take its place and reign through righteousness unto eternal life by Jesus Christ. Verse 21. It is true that the first impressions received from the Spirit are not pleasant, for they convey to the mind visions of condemnation. But since the sin it reproves is leading down to sure death, if its destructive reign can be quenched, and the grace of God be permitted to reign unto eternal life, joy and peace are sure to fill the heart, and these are an everlasting comfort. But by what process is this gratifying condition obtained? Knowing the sad plight into which the whole world has fallen, the Saviour issues the most gracious invitation: "Come unto me, ALL ye that labor and are heavy laden, and I will give you rest." Matt. 11:28. What a blessed promise is this! We may obtain rest from the load of sin and woe with which we have been freighted. Then how gentle is the condition! In it no heavy requirement is imposed. It does not even ask anyone to lay off any part of his load of sin before coming, for the blessed Saviour well knows that would be an impossible thing to do. Moreover, he knows that he paid the price of his own blood for those very sins, and is therefore ready to receive the sinner with his sins upon him. So, bound as he is in affliction and iron, with his heart bowed down in labor, the sinner responds to the blissful invitation. Coming to the Father, he faithfully confesses his sins, and right there finds God faithful and just to forgive them, and to cleanse him from ALL unrighteousness. 1 John 1:9. While God is pleased to have sinners freely seek his forgiveness for their transgressions against his law, he desires that they may come in faith, for he has said that "without faith it is impossible to please him." So, then, when anyone makes earnest confession of his sins to God, and pleads the merits of the blood of Christ in his behalf, it is his privilege to believe, then and there, that his sins are all forgiven, even though no happy flight of feeling obtains. But the confession of sin is necessary as an acknowledgment of God's righteousness. By his confession the sinner changes his position of hostility toward God to that of harmony with him—from enmity against him to peace with him. The unrighteousness of the penitent one is, in turn, declared cleansed away, and he is, by faith in the power of that word, released from all condemnation. Rom. 8:1. But in cleansing away the unrighteousness of the sinner, his past life record is also removed; for his unrighteousness was all the record he had, since his whole life had been only one continued series of selfish and wicked acts. Something must therefore be done to make a record in harmony with his declared innocence. If he is not condemned for his past life, its record must show it. Therefore God speaks the righteousness of Christ, which is the record of a pure and holy life, in the place where the sinner's unrighteousness was, and so there is bestowed on him the record of a righteous life from his earliest moment. Rom. 3:25, 26. This is the reconciliation of the sinner to God, but is only the foundation of his salvation. That must come through the reception of the Holy Spirit, which is the life of Christ. With this dwelling within, the life and works of Christ will be exemplified at every step. This is made plain by the following: "If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." Rom. 5:10. Reconciliation is, therefore, but the first step in salvation. The righteousness of God as revealed in the life of Jesus Christ must be exhibited in the life of the reconciled one, that his salvation may be complete. But in his efforts to do this, man finds himself entirely helpless. Signal failure has marked every trial to live aright. Must he therefore perish? Is there no help—no "balm in Gilead"? Fortunately, there is a comforting answer to such questions for all who have ears to hear what the Spirit says; for it is just at this point where its effective work may be done, a thing not possible until the needy one realizes his own helplessness. One part of the great work which the Spirit does is to convince, or persuade, the world of righteousness—not righteousness as measured by the standard of finite minds, but that which dwells with Him who doeth all things right. But has not God, in some way, expressed his righteousness in words, that man may understand it? Certainly, God proclaimed his righteousness in his holy law. Ps. 119:172. But that law is the expression of an infinite mind. How can a finite mind hope to fathom its unceasing depths? While that law may appear to be but simple prohibitions of certain wrongs, easily understood, yet who knows the infinite scope of the words there used? How can the perfect righteousness of God be comprehended by those who never knew anything but the extreme opposite qualities? Such a thing is utterly impossible. There is another way to look at this. All must be agreed that, in order to keep that law in strictness, and so do only things that are just right, nothing short of the extreme opposite of its inhibitions can possibly meet its requirements. But who can tell to what extent those right things expand? Who knows what God's standard of right is? Can the corrupt, finite mind of man measure the pure and infinite mind of Jehovah? Had man retained, unsullied, the image of God, in which he was created, and so lived in constant communion with his Creator, he would have maintained his spiritual mind, and so have been able to discern the righteousness of God in his divine utterances. But when he renounced his loyalty to God in Eden, he laid aside the spiritual mind given him of God, and accepted the mind of Satan, which is altogether carnal. With this mind he is unable to discover that righteousness which is discerned only by spiritual observation. 1 Cor. 2:14. In other words, that law which expresses God's righteousness, and which would have discovered its intent to man had he not become carnal, has now become weak through man's inability to understand it. The righteousness it unfolds it cannot reveal to man, because of his moral incapacity to receive it.