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they would not hear.” Now, because the rest spoken of in the Prophets is always the millennial glory and kingdom—“rest with us, when the Lord Jesus shall be revealed ” (as we shewed, Morning Watch, vol. i. pp. 61-64)—we gather that the thing spoken with a stammering lip, and with men of other tongues, concerneth chiefly the coming and the glory of Christ, “ the rest which remaineth for the people of God.” Moreover, as the stammering lips and the other tongues are parts of the figure taken from the way of instructing children-what a nurse adopteth when she changes her voice, and breaks down her words to the simplest forms of childish apprehension-we judge that the gift of tongues is greatly for the edification of the children of the Spirit; and the first means adopted of God for drawing out their higher faculties of knowledge, and wisdom, and love, and action. And, accordingly, we find it always to have been the gift first bestowed upon the baptized (Acts ii., x. 46, xix. 6); and in the instances now appearing in the church, this is the only gift which hath been given. But this remark is by no means to be taken as if in disparagement of their importancefor what so important in our life as the education of our childhood ?-it is merely proposed as a thing shrewdly to be suspected, from the similitude of teaching children whereby it hath pleased God to set it forth. As a mother, in order to draw out the dormant faculties of her child, doth herself become a child ; changing her voice, her utterance, and her very words, into the forms which may best please, most strongly attract, and edify the infant mind; so is it here declared that God will use those gifted with tongues as a means of reducing his mighty voice, which heretofore shook Sinai and the earth, into the compass and dimension of mortal ears; that he may thereby attract unto himself the love and confidence of his little children, and rear them up, by line upon line, and precept upon precept, to the full stature of the perfection of Christ. As John was the voice of Christ preparing his way before bim ; so, it seemeth to me, that these persons speaking with tongues are the voice of the Spirit seeking access into our hearts by our ears, for the indwelling God to abide in us, and act and speak forth of us for ever. We have seen, from the passage in the lxviith Psalm, as interpreted by the iv th chapter of the Ephesians, that the church is a body for God's Spirit, for God himself, to dwell in and speak from in the sight and hearing of all creatures for ever. That the baptized children may be conscious to the Spirit of God in them, he speaks forth of them in a tongue unknown; and by degrees they become acquainted, through the means of such inward movings, that God is in them of a very truth. The mother's nursing draws forth the voice of the child into indistinct sounds, then into syllables and words, and finally into the various forms of the discourse of reason; for she knows that there is a latent man or woman in the swathed child, and she proceeds, as it will bear it, to educate or lead it forth. So God, having baptized any one into Christ, and well knowing that there is now in him the child of Christ, doth proceed by discipline to rear up the new-born babe, by the means which he best knoweth, whereof it is declared that speaking with tongues is one of the first. Before leaving this sweet view of the subject I have two observations to make. The first ; that, as there is no such act of pure and simple love as that of a mother lisping over her babe in order to bring forth its faculties, nor one wherein the child exhibits so much delight and fondness for its kind and careful parent; so those who are honoured by God with this divine nursing ought to be conscious within themselves at the time of very great love and sweet engagement of soul towards God. They should feel drawn up, and as it were drawn out, of themselves, towards God; as is a little child in the arms of its mother, who fondly bendeth over it, and occupieth its eye, ear, and every sense, with her fond and faithful ministry of teaching. The second observation is, that the view which we have given is strongly confirmed by the Apostle's saying, that "he who speaketh with a tongue edifieth himself” in what way " he who prophesieth edifieth the church " (1 Cor. xii. 4): thereby declaring that the gift of tongues was an ordinance for personal edification ; for making the child to grow up to the full-grown man. Also, he recommendeth (ver. 28), that, if there be no interpretation at hand, he that speaketh with tongues should "speak to himself, and to God ;” shewing that it was a direct communication and correspondence with God which in that way was carried on. And, finally, (verse 20) he saith, when rebuking them for speaking with the tongues before the church,“ Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men;" intimating, as I think, from the reference to this passage which immediately follows, that he looked upon tongues as the token of God's dealing with us as with children ; to the end that, being edified by the Spirit, we might come in the same Spirit to speak with the understanding of men. In one word, therefore, I gather from the study of the Prophet that the gift of tongues is a chief means of God for training up the children of the Spirit into the capacity of prophesying and speaking in the church for the edification of all, whether “by revelation, or by knowledge, or by prophesying, or by doctrine."

2. There is yet another view of the gift of tongues, to be gathered from the words and connection of the prophecy, as explained by the Apostle. The general bearing of this particular prediction, and the great drift of these two chapters of Isaiah, is to teach the great dishonour which the Lord was about to put upon the wisdom both of Jew and Greek, the philosophy of the schools and the traditions of the elders, and the whole accumulation of ancient lore, which had entrammeled men's mind to the creature, and the attainments of the creature, and turned it away from God; the introduction of the foolishness of preaching, instead of the methods of learning and science. This greatest intellectual revolution which the world ever saw; this withdrawal of the soul from the records of ages to the milk of the word, from the way of demonstration to the way of faith ; is shortly stated in these words of the xxixth chapter, so often referred to by the Lord, as accomplished and accomplishing in his days, and by our Apostle also : " Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear to ward me is taught by the precept of men'; therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder : for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (vers. 13, 14). This revolution was the necessary consequence of the Incarnation, whereby the Word and Wisdom of God, which created all things and reason itself, became a conceived child, a babe, and passed through all progressive stages up to manhood, “increasing in wisdom and stature, and in favour with God and man.” And, being that the Son of God had taken this as the true way of glorifying his Father, it became manifest that this was the true and the best way; and the first principle of Christian discipline came to be “ Ye must become as little children, in order to be my disciples : the greatest among you, let him become as this little child.” Thus beginning; they would grow up into true wisdom; not the wisdom of this world, which cometh to naught, but the wisdom of God, even the hidden wisdom, which God hath ordained to our glory. The method of bringing men, already full grown into the maturity of years, and pre-occupied with all the science and literature of their times, into the state of childish commencements, was by presenting the instruction in a childish form, and refusing to present it in any other. And so Paul declares that he had done, and was fain to do, in that very Corinthian church wherein the gift of tongues did so much abound : “ And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able : for ye are yet carnal. For whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" (1 Cor. iii. 1-3. See also chap. ii. and study it throughout, with a reference to Isai. Ixiv. 4, and xl. 13, quoted therein.) At the same time, however, that the food of the soul was ever

presented in the childish form, and ought ever to be so in preaching, for the purpose of recalling the people from their selfconceit and pride to the estate of little children, and the necessity of being born again of the Spirit; and there was given, along with this, mighty demonstration and power of the Spirit, to the end that they might not think it was altogether a matter of child's play and occupation, but that it was the very power and wisdom of God: “And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God” (1 Cor. ii. 4, 5), It was in the simple hearing and believing of the things which the Apostles so simply spake to them, and not in laborious deductions, arguments, disquisitions, and controversies, as now form the matter of preaching, that the gifts of the Spirit were communicated ; according to the appeal which the Apostle makes to the Galatians : « This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith ?” (iii. 2.) Preaching by line upon line, and precept upon precept, here a little and there a little, made a demand upon the hearer, not for deep cogitations and intricate reasonings, but for simple faith in the things which he heard, such as a mother requires of her little ones : and this faith appealed to another faculty than the discursive imagination, or the understanding which comprehends relations, even to the conscience which discerneth God: and as the conscience cleared itself from its obscurations, and came to look upon the truth, and to receive it with faith, through the power of the Holy Ghost, there followed thereupon the gifts of tongues, and other gifts, as seals of the truth of the things which had been spoken and believed. And forasmuch as the preachers who went about ministering the word of the Spirit, preaching the Gospel of the risen Christ, carried with them these gifts—which Timothy is more than once exhorted not to neglect, but to stir up-and the Apostles also had the power of conferring them; they should have served as a complete protection to their method of preaching against the imputation of foolishness, when thereby it was seen to be the power and the wisdom of God. For when the power of God-the signs and wonders, and divers miracles, and gifts of the Holy Ghost-were seen to attend upon men, who adopted the childhood way of teaching, and required the childhood way of learning, which is by faith ; the people should have stood in awe and said, This is not to be despised, but to be weighed and considered : these men are not fools, though they seem foolish to our schoolmen and scribes, for they carry about with them the mighty power of God : their method is evidently God's method; and therefore that other method, of sophistry and tra

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dition, God hath been pleased to pass by, preferring this method, of simple declaration of the truth, and belief of the word so declared.

This now is clearly the idea of the prophecy which Paul had in his mind when he quoted it in the Epistle to the Corinthians : “ In the law it hath been written, That with other tongues and with other lips I will speak to this people, and not even thus will they hear me, saith the Lord. So that the tongues are for a sign, not to the believers, but to the unbelievers; prophecy, however, serveth not to the unbelievers, but to the believers."

It is not yet the time for going minutely into the New-Testament account of these gifts; but the simple quotation of this is sufficient to shew, that Paul understood the speaking with tongues as an additional evidence of the truth of the word spoken; as it doubtless proved on the day of Pentecost, when they said, “ We do all hear in our own tongues the wonderful works of God;" and therefore he puts it down as an aggravation of their guilt in the sight of a gracious God, that they should turn away their ear from him, who thus manifestly spoke to them from heaven. Then that which was intended for their good, torned, by their refusal of it, to their condemnation; and by our Prophet it is set forth as the occasion of their stumbling and falling: “But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line ; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken” (Isa. xxviii, 13). This now yieldeth to us the proper use of tongues, in respect to those who heard them, not having yet believed the Gospel. They were for a sign to the unbelievers ; as it was delivered by our Lord after his ascension, “ These signs shall follow them that believe ...... they shall speak with new tongues.” Of what was it a sign? It was the sign of the Holy Ghost dwelling in the person who spake. When the Holy Ghost was given on the day of Pentecost, the sign of his presence in the persons on whom he had fallen was their speaking with tongues the wonderful works of God (Actsi ü.); when he fell on Cornelius and the Gentiles as on the Apostles and the Jews at the beginning, they spake with tongues and magnified God (Acts x.); and so also, when he was given by the imposition of Paul's hands to the converts at Ephesus, they spake with tongues and prophesied (Acts xix). Beyond all question therefore, speaking with tongues was the sign of the Holy Ghost in the person who so spake. How it should be so, is another question ; but that it was so, is not for a moment to be doubted. Peter, in his discourse on the first occasion referred to, distinctly says, “ This is that which was spoken by the Prophet Joel, I will pour out my Spirit upon all flesh.” If the question be pressed upon us, How is speaking with tongues the sign of the indwelling Spirit ? the answer will be found at length

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