Romanos 8:9

DISCOURSE: 1862
THE NECESSITY OF HAVING THE SPIRIT OF CHRIST

Romanos 8:9. If any man have not the Spirit of Christ, he is none of his [Note: This is retained as being totally different from those which follow, and as being useful to any one who may wish to see a more concise view of the subject.].

MAN at his first creation was made in the Divine image; God communed with him as a friend, and dwelt in him as a temple: but this harmony was not of long continuance: man sinned; and God in righteous judgment departed from him. Not willing however that his apostate creatures should irrecoverably perish, God sent his Son to make atonement for their sins, and his Spirit to renew their natures, that so they might be restored to his favour, and rendered meet for the inheritance they had forfeited. It is of this Spirit that the Apostle speaks in the text, and declares that we must have him dwelling in us if we would belong to Christ. We might understand the Spirit as referring to the disposition of Christ; but that the context evidently confines its import to that blessed Spirit, who “raised up Christ from the dead, and will in due time raise up us also.” He is called “the Spirit of God,” and “the Spirit of Christ,” because Christ is God, and the Spirit acts as his deputy. We propose to shew,

I. That we may have the Spirit—

By “having the Spirit” we do not mean, that we are to have those common operations of the Spirit, which the most ungodly men both experience and resist [Note: Gênesis 6:3.Isaías 63:10.] (for then the Apostle’s assertion would be frivolous in the extreme;) nor do we mean those miraculous powers, which were given in the apostolic age (for many, who were Christ’s, never received those powers; and many exercised those powers who never belonged to Christ [Note: Mateus 7:22.];) but we mean those special influences of the Spirit, whereby men are enlightened, and transformed into the Divine image. In this sense we affirm that we may have the Spirit of Christ—

[In the first ages of Christianity, not a few individuals only, but whole Churches received the influences of which we speak. St. Paul prayed that the whole Church at Ephesus might have “the spirit of wisdom and revelation in the knowledge of Christ;” and that they might be “renewed by the Spirit in their inward man [Note: Efésios 1:17; Efésios 3:16]:” and, speaking of the Christian Church at large, he especially ascribes their attainments to the operations of the Holy Ghost; “Not by works of righteousness which we have done,” says he, “but according to his mercy God hath saved us, by the washing of regeneration and renewing of the Holy Ghost [Note: Tito 3:5.].” Now if the whole Christian Church received the Spirit of Christ formerly, why should not we at this day? Is our strength so much greater than, theirs, or the work of sanctification so much easier, that we do not need the same Divine assistance? or, when the Apostle said, “The promise of the Spirit is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call [Note: Atos 2:38.],” did he mean to limit the gift of the Spirit to the apostolic age? But why do the Scriptures speak so much respecting our having the Spirit? They teach us to pray for it [Note: Lucas 11:13.]; they promise it to us [Note: João 7:37.]; they require us to make use of it and depend upon it in all holy exercises, “to live in the Spirit, walk in the Spirit, pray in the Spirit [Note: Gálatas 5:25. Jude, ver. 20.].” Would all this be spoken if we were not to expect the Holy Spirit? Why, in the Liturgy of our Church, do we so often pray for “the inspiration of the Holy Spirit that we may think those things that be good, and for his merciful guidance that we may perform the same [Note: See the Collect for the fifth Sunday after Easter; and for Whitsunday; and the first in the Communion Service.]?” Did those holy men who compiled our Liturgy think that we had no just reason to expect the influences of God’s Spirit? Is it enthusiasm for us to expect what all the first Christians had, what the Scriptures require us to have, and what we ourselves continually pray for? If we use these prayers with sincerity, the world will call us enthusiasts; but we had better be accounted enthusiasts by man, than hypocrites by God.

We should need to apologize for arguing so plain a point, if the daring infidelity of the age did not render it, alas! too necessary.]
We must carry our assertion still further, and say,

II.

That we must have the Spirit—

The aid of God’s Spirit is necessary in order to our being Christ’s: without it,
We cannot know Christ—
[By nature, we are altogether blind to spiritual things. We are assured on most unquestionable authority, that “the natural man accounts the things of the Spirit to be foolishness, and that he not only does not receive, but cannot know them, because they are spiritually discerned [Note: 1 Coríntios 2:14.].” And, with respect to the knowledge of Christ in particular, our Lord tells us that, as no man knoweth the Father but the Son, so no man knoweth the Son but the Father, and he to whom God shall be pleased to reveal him [Note: Mateus 11:27.]. The Spirit of God must “take of the things that are Christ’s and shew them unto us;” he must “open our understandings to understand them;” and unless he “guide us into all truth,” we shall wander in the mazes of ignorance and error to the latest period of our lives, and “perish at last through lack of knowledge,”]

We cannot resemble Christ—
[We have altogether lost the image of God; nor can we ever recover it by any power of our own. That image consists in righteousness and true holiness, not the smallest part of which we can obtain without the Spirit. If we would not go on fulfilling the lusts of the flesh, we must walk in the Spirit [Note: Gálatas 5:16.]: if we would mortify the deeds of the body, it must be through the Spirit [Note: Romanos 8:13.]: if we would have our trials sanctified, it must be through a supply of the Spirit of Jesus Christ [Note: Filipenses 1:19.]: if we would “wait for the hope of righteousness by faith, it must be through the Spirit [Note: Gálatas 5:5.].” There is not any single grace which can be produced by any other means; they are all fruits of the Spirit [Note: Gálatas 5:22.]: and as long as any man continues destitute of the Spirit, he must of necessity continue earthly and sensual [Note: Jude, ver. 19.]. He, and he alone, can give us either to will or to do any good thing [Note: Filipenses 2:13.]. Now is holiness necessary in order that we may resemble Christ; and is every part of holiness, both root and branch, the produce of God’s Spirit; and can any one doubt whether it be necessary for us to have the Spirit?]

We cannot enjoy Christ—
[We have not naturally any taste for spiritual enjoyments; we affect the things of time and sense, and those only. Indeed, how is it possible that we should enjoy him whom we do not know? Or how can his love be shed abroad in our hearts but by the Spirit [Note: Romanos 5:5.]? If any one think he can enjoy Christ by any power of his own, let him only make the experiment; let him retire to his closet for one hour, and say, ‘I will spend this hour in the enjoyment of Christ; I will delight myself in him with my whole heart:’ let him make the attempt, and he shall soon be undeceived by the most convincing of all arguments, his own experience: nor are we afraid to rest the whole argument upon the issue of such a trial. Nor can we enjoy Christ hereafter any more than we can in this world, if we be not prepared for it by the Spirit of God. There is a “meetness for the inheritance of the saints in light” which we must have, before we can find comfort in the presence of our Lord. What pleasure could we take in him whom we do not at all resemble? “What communion could light have with darkness, or Christ with Belial [Note: 2 Coríntios 6:14.]?” We find that even now, when our corruptions are so restrained, one single hour is irksome, if spent in spiritual exercises; and we may be sure we could not bear to be occupied without intermission to all eternity in those duties, for which we have no inclination, yea, from which we are most exceedingly averse.

But let one asseveration of the true and faithful Witness stand in lieu of ten thousand arguments; Ye MUST be born again, says our Lord; and that, not of water only, but of the Spirit; or else ye can never enter into the kingdom of God [Note: João 3:5.]

We shall endeavour to improve this subject,
1.

By a general inquiry—

[Have we the Spirit; or are we yet destitute of his gracious influences? Some think this a needless inquiry, and one which cannot be satisfactorily resolved. But can we “be brought out of darkness into marvellous light,” and be “turned from the power of Satan unto God,” without knowing that we have experienced some change? St. Paul supposes such ignorance to be inconsistent with saving conversion to God: he asks, “Know ye not that your bodies are the temple of the Holy Ghost [Note: 1 Coríntios 6:19.]?” and again, “Know ye not how that Jesus Christ is in you, except ye be reprobates [Note: 2 Coríntios 13:5.]?” Now here he not only declares that we are reprobates if we have not the Spirit of God, but considers this truth as known and acknowledged by all true Christians. Inquire then, whether you have been enlightened, renewed and sanctified by the Spirit of God, and whether you are yet daily experiencing his powerful operations? Let not this matter hang in suspense, lest you be found reprobates and sons of perdition, when you are fancying yourselves saints, and heirs of glory.]

2. By a particular address—

[Let those, whose consciences testify that they hare not the Spirit, stand convicted and condemned. The text speaks of all such without exception; “if any man,” &c. Let it be remembered that, however cultivated our minds may be with human literature, and however amiable our natural dispositions, we must have the Spirit of Christ, or we can be none of his. And what a dreadful state is this! for if we be not Christ’s, whose are we? It must be said to us, as our Lord said to the Jews, “Ye are of your Father, the devil.” And are any of us willing to be disclaimed by Jesus in the day of judgment? Would we that he should then say to us, “Ye are none of mine?” If not, let us now seek his good Spirit, and live henceforth under his influence and direction.

But let those, who have reason to believe that they have the Spirit, rejoice. They are Christ’s: they are his friends; they are the very members of his body; they are “his portion, the lot of his inheritance.” O happy, happy souls, how highly privileged even now! and how unspeakably blessed in the future world! Be not afraid then of the scoffs of an ungodly world; let them curse, if God do but bless. Improve your present privileges: be careful lest by any means ye “grieve the Holy Spirit whereby ye are sealed:” look to him more and more to comfort and transform your souls; and expect with patience that blessed period, when Christ shall acknowledge you before the assembled universe, and number you among his jewels in the day that he shall count them up [Note: Malaquias 3:17.]

DISCOURSE: 1863
THE OFFICES OF THE HOLY SPIRIT

Romanos 8:9. If any man have not the Spirit of Christ, he is none of his.

ON a remote occasion, similar to the present, I endeavoured to set forth in this place, the law; and, on a subsequent occasion, the Gospel. These two subjects, taken together, form a whole, so far as relates to Christianity as a system. But for the full developement of our holy religion in its spiritual operations and practical results, the office of the Holy Spirit should be separately and distinctly considered. This part, therefore, it is now my intention to supply. [Note: Preached before the University of Cambridge, in November, 1831.] But, in entering on a subject so deeply mysterious as this, I may well ask, “Who is sufficient for these things?” Besides, in reference to it, there is a still further ground of discouragement, arising from the opposition which the subject itself meets with in the human mind. To a person who has never experienced any thing of a work of grace upon his own heart, the work of the Spirit appears to be little better than an enthusiastic conceit; and when pressed upon his conscience as a matter to be experienced at the peril of his soul, it excites, I had almost said, a feeling of indignation, inasmuch as it requires of him a greater degree of submission to God than he is willing to yield, and a closer intercourse with God than he has any inclination to attain.

I think this admits of an easy illustration. It is an indisputable fact, that we are, by nature, altogether alienated from the life of God. Now we all feel, that, when alienated from a fellow-creature, however we may bear with him in a crowd, we are indisposed to have much personal intercourse with him alone. So, also we feel in reference to God. We can hear of him at a distance, and not be disturbed; but, by reason of our alienation from him, we are averse to be brought into very near communion with him. We can bear with a display of his perfections in the universe, because, though we see him as our Creator, he is not sufficiently near us to exercise any material controul over us: but when he is brought nigh to us in the law, as our Governor, we feel somewhat of a painful constraint, because of our responsibility to him, and the account we must one day give of ourselves to him at his tribunal. Let him then be brought still nearer to us in the Gospel, as our incarnate and suffering God, and our inquietude is proportionably increased; because we are made to realize more deeply the terrors of his wrath, which demanded such a sacrifice, and the personal obligation which lies upon us to surrender up ourselves unreservedly to him. But, in the offices and operations of the Holy Spirit, we are led to view him, not merely as God, in the universe, displaying himself around us; or as God, in his Church, declaring his will to us; or as God, in our nature, interposing for us; but as God, in our hearts, dwelling and operating in us: and this brings him into such immediate contact with us, and requires of us such a minute attention to all our ways, that we shrink back from every part of the subject, and, for the pacifying of our own minds, cast reflections upon it as visionary, unintelligible, absurd. I do not mean to say that there is in the minds of men a distinct consciousness of such a process, but only that there is in reality such a process in the human mind, though men are not exactly aware of it. Men do not like to have God too near to them; and the nearer he is brought to them, the more they shew their aversion to that which is the means of presenting him to their minds. Under such circumstances, I scarcely know how to enter upon the work which I have undertaken. Indeed I am strongly reminded of the feelings of St. Paul himself, when, in reference to his ministrations at Corinth, he said, “I was among you in weakness, and in fear, and in much trembling [Note: 1 Coríntios 2:3.].” Yet, from so interesting a subject, especially whilst I judge it necessary to complete the plan which I had originally proposed, I dare not draw back. The importance of it will plead my apology, if any apology be required for “declaring to you the whole counsel of God.” Indeed, we need go no further than to the words of my text, to see the inconceivable importance of the subject which I am bringing before you. What! If any man have not the Spirit of Christ, he is none of his!” What can this mean? Who is this “Spirit?” What is it to “have” him? Why is the having him so indispensable to my welfare? What must I do in order that I may get possession of him? And what must become of me, if I possess him not! — I say, to any man that has the least concern about his soul, these thoughts must force themselves with an overwhelming power upon his mind. And it is in the hope that God may in his tender mercy make use of me, for the exciting and the satisfying of these inquiries, that I now address myself to this deep and comprehensive subject. But let me entreat, not only your candour, (for of that I am, from long and uniform experience, well assured,) but your prayers, also, that God may enable me so to speak, as to approve myself to him; and enable you so to hear, that you may derive eternal benefit to your souls; so that both “I who sow, and you who reap, may rejoice together in heaven for evermore.”

For the unfolding of the subject I shall endeavour to shew, distinctly and separately in my four discourses,—

I. Who is that Spirit whom all of us as Christians are expected to possess.

II.

Why the possessing of that Spirit is indispensable to our being Christ’s accepted followers.

III.

What that Spirit will work in us in order that we may be Christ’s.

IV.

What he will work in us when we are Christ’s.

And, whilst I speak, may “the word go forth with the Holy Ghost sent down from heaven,” and “come in demonstration of the Spirit and of power” to the hearts of all who hear me [Note: 1 Pedro 1:12; 1 Coríntios 2:4.]!

I. Who is that Spirit whom all of us as Christians are expected to possess. The Holy Spirit here spoken of is the Third Person of the ever-blessed Trinity. As such he is set forth in the ordinance of baptism, which is administered in the name of the Father, and of the Son, and of the Holy Ghost [Note: Mateus 28:19.]. And as such he is addressed in that benediction uttered by St. Paul, “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen [Note: 2 Coríntios 13:14.].” In both these passages his distinct personality is recognised, and his proper deity acknowledged. Had he been a mere quality, as some have imagined, it is not to be conceived that his name would have been united with that of the Father and of the Son in these solemn acts of worship. But, in fact, the whole Scriptures bear witness to him as God, equally with the Father and the Son. Ananias, “in lying to the Holy Ghost, lied unto God [Note: Atos 5:3.].” And we, in being his temples, are the temples of the living God [Note: 1 Coríntios 3:17. with 6:19.]. But, whilst in his essential Godhead he is equal with the Father and the Son, in his office he is inferior to them both, and acts, if I may so say, a subordinate part under the Gospel dispensation. And this accounts for his being called The Spirit of the Father [Note: Mateus 10:20; João 15:26.], and The Spirit of the Son [Note: Gálatas 4:6.], under which latter designation we are this time called more particularly to consider him.

My text says, “If any man have not the Spirit of Christ, he is none of his.” Now it is of importance to ascertain, why this name is given to the Holy Spirit. I conceive that the following reasons may fitly be assigned for it. He is so called, I apprehend,

1. Because of his peculiar agency in reference to Christ himself.

2. Because of his subserviency to Christ in the economy of redemption.

3. Because of its being his special office to glorify Christ.

He is called The Spirit of Christ, 1st, because of his peculiar agency in reference to Christ himself. It was he who formed the human nature of Christ in the Virgin’s womb. Mary was told by the angel Gabriel, that she should conceive in her womb, and bring forth a son, and call his name Jesus: and, on her inquiring of him how that saying of his should be accomplished, seeing that she was a virgin, the angel answered her, saying, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore, also, that holy thing which shall be born of thee, shall be called the Son of God [Note: Lucas 1:35.].”

The endowments of the Lord Jesus for his heavenly commission were also communicated to him from the same source; as the Prophet Isaiah very distinctly foretold: “The Spirit of the Lord God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord, and shall make him of quick understanding in the fear of the Lord [Note: Isaías 11:2.].” Indeed our Lord himself, when entering upon his ministerial office, purposely referred to another passage in the same prophet, expressive of the same truth, and declared to his audience, that that very Scripture was then fulfilled in their ears: “The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised, to preach the acceptable year of the Lord [Note: Lucas 4:18. with Isaías 61:1.].”

The solemn consecration also of the Lord Jesus to his office at the time of his baptism, was visibly attested and confirmed by this same divine Agent: “The Holy Ghost descended in a bodily shape like a dove upon him; and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased [Note: Lucas 3:22.].”

Further, it was “by the Spirit that he was led into the wilderness to be tempted of the devil [Note: Mateus 4:1.];” and by that same Spirit, was enabled to vanquish that mighty foe; as our Lord himself declared: “If I cast out devils by the Spirit of God, then the kingdom of God is come unto you [Note: Mateus 12:28.].” By the same divine Agent also was he assisted in offering himself a sacrifice upon the cross; for “through the eternal Spirit, he offered himself without spot to God [Note: Hebreus 9:14.]:” by him also was he afterwards raised up from the grave, to which his crucified body had been consigned: “He was put to death in the flesh, but quickened by the Spirit [Note: 1 Pedro 3:18.].”

Now, as ministering thus to the Lord Jesus, from the first moment of his existence to the period of his restoration from the grave, the Holy Ghost is peculiarly entitled to the name given him in my text, “The Spirit of Christ.”
But this name further pertains to him on account of his subserviency to Christ in the economy of redemption. Christ, as Mediator, was sent by the Father, and acted in all things as a servant to his Father [Note: Isaías 42:1; Isaías 53:11.], doing nothing, and speaking nothing, but in accordance with the Father’s will, and in obedience to the Father’s commands. He himself says, “I have not spoken of myself; but the Father who sent me, he gave me a commandment, what I should say, and what I should speak [Note: João 12:49.].” And precisely thus did the Lord Jesus Christ send the Holy Ghost to effect his will. It was by the Holy Ghost that Christ spake in the ministry of Noah to the antediluvian world [Note: 1 Pedro 3:18.], and instructed all his people in the wilderness [Note: Neemias 9:20.]. It was by the Holy Ghost that he moved the prophets in succeeding ages to declare future events [Note: 2 Pedro 1:21.], and especially to predict “his sufferings, and the glory that should follow.” And in reference to this very thing, St. Peter calls the Holy Ghost, “The Spirit of Christ [Note: 1 Pedro 1:11.].” On all these occasions, Christ acted by the instrumentality of the Holy Spirit, who, according to the plan fixed in the Divine counsels, was deputed to fulfil the will of Christ. This was made manifest by our blessed Lord whilst he was yet on earth: for on many different occasions, he promised to his Disciples to “send them the Holy Ghost [Note: João 16:7.].” He told them also that the Father would send them the Holy Ghost in his name [Note: João 14:26.]: yea, in an authoritative manner, “he breathed on them, and said, Receive ye the Holy Ghost [Note: João 20:22.]:” and on the day of Pentecost, he, according to his promise, sent forth the Holy Ghost on all his Disciples, as it is said: “Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye both see and hear [Note: Atos 2:33.].” In every thing which from that period the Holy Ghost enabled the Apostles to do and teach, he acted as the deputy of Christ, not himself originating what he revealed, or speaking it of himself, but declaring to them what Christ himself had heard and received from the Father [Note: João 16:13.], and what he, the Holy Spirit, had heard and received from Christ. Our Lord himself says, in one place,—“The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me, he doeth the works [Note: João 14:10.]:” and again, “The word which ye hear, is not mine, but the Father’s who sent me [Note: João 14:24.]:” and then afterwards, respecting the Holy Spirit, he says, “When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but, whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you [Note: João 16:13.].”

But there is a yet further reason for the Holy Spirit being called “the Spirit of Christ,” viz. that to him was delegated the express office of glorifying Christ. Our Lord, as you have just heard, said, “He shall glorify me; for he shall take of mine, and shall shew it unto you.” Accordingly we find, that all the miracles which were wrought by the Apostles for the confirming of the doctrines which they preached, were wrought by the agency of the Holy Ghost [Note: Hebreus 2:4.], and that, too, for the express purpose of bearing witness to Christ as the true Messiah [Note: João 15:26.]. It was “that one and the self-same Spirit who wrought all in all in all [Note: 1 Coríntios 12:7.].” The different graces also which were exercised by the saints for the honouring of Christ, were formed in them by this same divine Agent; on which account they are called “the fruits of the Spirit [Note: Gálatas 5:22.].” In fact, as Christ was the fountain from which, in all cases, the living water flowed [Note: João 7:37.], and the reservoir from whence the holy oil descended through the golden pipes of divine ordinances upon all God’s waiting and obedient people [Note: Zacarias 4:6; Zacarias 4:11.], so in every thing which the Holy Spirit either then did, or at the present moment does, impart to men, in a way either of gifts or graces, his object has ever been the same, viz. to bear testimony to Christ, and to fix our regards on Christ, as our only and all-sufficient Saviour.

See this exemplified at the time of Peter’s mission to Cornelius. Peter commending to Cornelius the Lord Jesus as the only Saviour, whether of Jews or Gentiles, says, “To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.” Then we are told, that instantly, “while Peter yet spake these words, the Holy Ghost fell on all them that heard the word,” precisely as he had done on the Apostles at the day of Pentecost [Note: Atos 10:43; Atos 11:15.]. Thus, in all that is now revealed to the souls of men respecting Christ, or that is imparted to them as the purchase of his blood, it is communicated to them by the Spirit; so that all, without exception, must say, “We have received not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God [Note: 1 Coríntios 2:10; 1 Coríntios 2:12.].”

In this mode of speaking of the Holy Spirit, we may possibly be thought to have made him inferior to the Father and the Son. But the inferiority is not personal, but official; not as the Sacred Three subsist in themselves, but as they sustain and execute their respective offices in the economy of redemption. As bearing, what may be called a subordinate part in the mysterious work of man’s salvation, a disparity may be ascribed to him; and he may be called “the Spirit of the Father,” and “the Spirit of Christ:” but, in himself, he is equal both with the Father and the Son, and is in every way entitled to the same respect, and “love,” and confidence, as they [Note: Romanos 15:30.].

Be it then remembered, that this is He, whom every Christian must have dwelling and abiding in him. St. Paul expressly calls him, “The Holy Ghost which dwelleth in us [Note: 2 Timóteo 1:14.].” And if we mark carefully the whole passage from whence my text is taken, we shall find him designated by those different names, The Spirit of God, and The Spirit of Christ, and Christ himself. Hear the Apostle’s words: “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness; (i. e. if Christ be in you, though your bodies shall suffer the penalty of death, your souls shall never die): but if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you [Note: Romanos 8:9.].”

Now then this Spirit we must all “have;” and if we have him not, we cannot belong to Christ.
But here it will be asked, What is meant by “having” the Spirit? Are we all to possess the power of “working miracles, and speaking divers kinds of tongues [Note: 1 Coríntios 12:10.]?” No: the time for such things is long since passed. That they may be renewed at the time when God’s ancient people shall be restored to his favour, and the whole Gentile world shall be converted to the faith of Christ, is probable enough: but no such power exists at this day, except in the conceit of a few brain-sick enthusiasts; nor, if it did, would it have any bearing upon the subject before us. The possession of that power would not constitute us Christ’s: for we have reason to think that Judas wrought miracles, as well as the other Apostles; and yet, as our Lord tells us, he was no better than a devil all the while [Note: João 6:70.]. That possession of the Spirit of which my text speaks, is of such a discriminating nature, that no man who has it can fail to belong to Christ, and no man who has it not can have any part or lot with him. The Spirit of God is promised to us, to dwell in us as in his temple; for we are to be “the habitation of God through the Spirit [Note: Efésios 2:22.];” and he is further to operate in us effectually for all the ends and purposes of our salvation, producing in us all “the fruits of goodness, and righteousness, and truth [Note: Efésios 5:9.].” His motions may not unfitly be compared with the operations of the soul in the human body. Without the soul, the body cannot perform any vital function whatever: but when that spiritual inhabitant is present with us, and discharges its proper offices, we shew, by the various exercises of our mind and body, that it really dwelleth in us. Now the Spirit of God performs in the soul an office somewhat analogous to this. The soul by itself has respect only to things visible and temporal; but, when filled by the Spirit of God, it occupies itself about things invisible and eternal. And precisely as the body needs the presence and operation of the soul for the discharge of its offices in relation to this world, so does the soul need the influences of the Holy Spirit for the discharge of its duties in reference to the world to come.

To a carnal mind, this may appear strange. But it corresponds exactly with what St. Paul says:—“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me [Note: Gálatas 2:20.].” And again, he says, “When Christ, who is our life, shall appear, then shall ye also appear with him in glory [Note: Colossenses 3:4.].”

The particular operations of the Spirit of Christ will come under our consideration hereafter. My present object is merely to shew who that blessed Spirit is, whom we are to have dwelling in us, and for what ends and purposes he is promised to us. He is none other than God himself: and, as I have said, he operates as really and effectually in our souls, as our souls operate in our bodies.
I am aware that this is a truth but little considered; a truth, the very mention of which is, by the generality of Christians, accounted visionary at least, if not impious and profane. But if this truth be not admitted, yea, and admitted too as a matter of primary importance, all that we shall have to advance, in our remaining discourses, will only create disgust. I beg, therefore, that this be duly weighed; that the text, in conjunction with the context, be diligently studied; and that prayer be offered by us all to Almighty God, who has promised to “give wisdom to those who ask it at his hands [Note: Tiago 1:5.];” that so our minds may be led to receive the word with candour, and our hearts be opened to embrace it. If we enter not into a candid investigation of this subject, the word will only prove a stumbling-block to our feet, and “become a savour of death unto death,” instead of being, as I would wish it, “a savour of life unto life [Note: 2 Coríntios 2:16.].” Verily there is a great fault, both amongst Christian ministers and Christian hearers, in relation to it. Ministers in general enter not, by any means, with sufficient clearness and fulness into this part of divine truth. Many, who, at the time of their ordination, have professed that they were “moved by the Holy Ghost” to take upon them the ministerial office, and have joined in that heavenly anthem—

“COME, HOLY GHOST, OUR SOULS INSPIRE,
AND LIGHTEN WITH CELESTIAL FIRE;
THOU THE ANOINTING SPIRIT ART,
WHO DOST THY SEVENFOLD GIFTS IMPART;
THY BLESSED UNCTION FROM ABOVE
IS COMFORT, LIFE, AND FIRE OF LOVE;”—

I say, many who have thus, in the presence of the whole Church, professed their faith as in perfect accordance with our subject, in their ministrations altogether overlook it, except at the time appointed by the Church for the special consideration of it; and even then they touch it but superficially, and bring it forward only lest the expectation of the people, who look for some instruction respecting it, should be disappointed. And Christian hearers feel no lack, though they pass the whole remainder of the year, without ever being reminded of the truth of which my text speaks; i. e. of the necessity of having the Holy Ghost imparted to us in order to our final salvation. Nay, even “Masters of Israel,” of whom better things might be hoped, are yet ignorant of these things; and, when told that they must be born again of the Spirit, too often reply, with Nicodemus, “How can these things be [Note: João 3:9.]?” In fact, we of the Church of England, having a season consecrated to the special consideration of this subject, have, from this very circumstance, our guilt greatly aggravated. We have heard, from year to year, the declaration in my text; and yet perhaps have never once put the question to ourselves, “Have I received the Holy Ghost? have I the Spirit of Christ dwelling in me? have I ever sought this gift, and earnestly implored of God to bestow it on me? have I, in the course of my whole life, so much as once felt any solicitude about it?” Let this whole assembly put these questions to themselves; and then let them see in what a perilous state they are, and with what a disposition of mind they ought to come to the further consideration of this all-important subject. Indeed, indeed, I must declare, from Almighty God, that, whatever any man may think of his attainments or his virtues, he is not a Christian truly, if his soul be not a temple of the Holy Ghost. He may have many amiable qualities, but he does not belong to Christ; nor can he ever dwell with Christ in the eternal world, if Christ do not dwell in him, and abide with him, in this world.

Whence the necessity for this heavenly gift arises will be opened in our next. But I must, in the mean time, warn all, that the subject is a matter of life and death. It is not to be listened to with mere curiosity, but as a point which at our peril we must understand, and at our peril must experience. If it is of importance whether we belong to Christ or not, it is of importance to ascertain whether we have this evidence of our belonging to him: for the declaration of God is unquestionable, and his decision is irreversible; nor is there any exception whatever made: “If any man have not the Spirit of Christ, he is none of his.” He may be in a high and dignified station; but he is not therefore Christ’s. He may be greatly distinguished for the variety and extent of his intellectual attainments: but he is not therefore Christ’s. He may be looked up to as a pattern of moral excellence and virtue; but neither will that be any decisive evidence of his belonging to Christ. Whoever, or whatever he may be, if he have not the Holy Ghost abiding in him, he is none of Christ’s. He may now make light of this truth; he may explain it away; he may “puff at it [Note: Salmos 10:5.]” (as the Scripture speaks), with contemptuous indignation; but he shall find it true to his cost. Let me, however, hope that the minds of all shall “be opened, as Lydia’s was, to attend to what shall be spoken [Note: Atos 16:14.];” and that “the word being received with meekness as an engrafted word, shall prove as effectual, as it is able, to save your souls [Note: Tiago 1:21.].”

But, whilst I would impress on all a sense of the absolute and indispensable necessity which exists for our possessing this heavenly gift, I must not close my subject without declaring, for the comfort of my audience, the willingness of Almighty God to bestow it upon all without exception. He has told us, that if an earthly parent will not refuse bread to his famished child, much less will He refuse his Holy Spirit unto them that ask him [Note: Lucas 11:13.]. Nor let any be discouraged on account of their unworthiness. A more unworthy character can scarcely be conceived than that of the Samaritan woman, whose guilt, it should seem, was not a little aggravated by refusing to our Lord a draught of water; yet to her did he say, “If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water [Note: João 4:10; João 4:14.].” Let all of us then come thirsting for this water of life. Nor let any erroneous presumption be harboured in our minds, as though there were nothing peculiar in this gift; but let every one of us seek it, yea, seek it earnestly, “with strong crying and tears,” that so we may be heard and answered, and “the Saviour be magnified in the midst of us [Note: Atos 19:17.],” and “our souls be saved in the great day of the Lord Jesus [Note: 1 Coríntios 5:5.].”

DISCOURSE: 1864
OUR NEED OF THE HOLY SPIRIT

Romanos 8:9. If any man have not the Spirit of Christ, he is none of his.

THE Jewish religion, by the express command of its Divine Author, would not admit of any relaxation of its principles, or any departure from its established ordinances. Not only did it prohibit any connexion with idolaters, but it forbade even the mention of the name of any false god. In all its appointments, it formed so broad a line of separation between the Jews and the rest of the world, that it was considered by the Gentiles as inspiring its followers with an utter hatred of all the human race. The New Testament has, to a certain degree, shared amongst the heathen the same universal antipathy, and upon the same grounds. If the religion of the Lord Jesus would have admitted of any union with idolatry, he would have been readily received amongst the objects of worship which the Romans venerated; and his religion, instead of being universally proscribed, would have been judged worthy of general respect. But the Apostles were commanded to preach the Gospel every where, as requiring an exclusive regard; and to enforce it with this authoritative declaration, that “all who believed and embraced it should be saved, but that all who embraced it not should be damned [Note: Marcos 16:16.].” Its doctrines were inculcated as so sacred, that “if even an angel from heaven should attempt to establish any position contrary to them, he should be held accursed [Note: Gálatas 1:8.].” This inflexible spirit pervades the whole of our religion, so far as it relates to its fundamental truths. Every man must yield to it at his peril: and not to those parts only which are commended to us by our reason, but to those parts also which depend entirely on revelation, and to which reason is constrained to bow. Not to mention innumerable other passages which partake of this unbending character, I will take that which forms the subject of our present series: “If any man have not the Spirit of Christ, he is none of his.” Here is a declaration so broad, so explicit, so determinate, as to admit of no qualification, no exception whatever. To it every child of man must submit; and “whoever shall stumble over it as a rock of offence, shall be broken; and on whomsoever it shall fall, it will grind him to powder [Note: Mateus 21:44.].” Taking for granted that you have, agreeably to my request, examined carefully for yourselves my text in connexion with the context, and that you see my interpretation of it to be correct (for “the Spirit of Christ,” mentioned in my text, cannot by any possibility be understood as meaning the disposition of Christ), I proceed, with all humility, to the further consideration of the awful truth which I have undertaken to develope.

Now, whether we could shew the reasonableness of this declaration or not, it would be our bounden duty to receive it with implicit confidence, and to regard it as the avowed and unalterable determination of the Most High. But I think it may be clearly shewn, that this is by no means an arbitrary appointment, resulting merely from the sovereign will of God. It appears to be rather a declaration founded on the actual state of man as a fallen creature. When man was in his primeval state of holiness, in himself complete, he needed neither a Saviour to work out a redemption for him, nor the Holy Spirit to apply that redemption to him. But, as a fallen creature, he stands in need of both. A Redeemer is necessary for him, that he may be brought back to God; and the gift of the Holy Spirit is necessary for him, in order that he may come to Christ aright, and find acceptance with God through Christ. This need of the Spirit’s influence is the part of my subject which I am now called to unfold; and I pray God, that, whilst I address myself to it with all Christian fidelity, “the word may come to every soul amongst you, not in word only, but in power, and in the Holy Ghost, and in much assurance [Note: 1 Tessalonicenses 1:5.].

Let me however first, in few words, repeat what we mean, when we say, that men must “have” the Spirit of Christ: for, unless we have definite ideas upon that subject, we can never fully comprehend the point which we are endeavouring to set before you.

It is obvious that the possession of the Spirit, which is here spoken of, must be somewhat very different from any natural or acquired endowment, since we may possess every thing which constitutes us rational and accountable beings, and yet not be Christ’s; whilst, on the other hand, however defective we may, in other respects, be, the possession of it will infallibly prove us to belong to Christ. If it be asked, What does this possession of the Spirit import? I answer, It is, as I shewed in my last, the indwelling of the Holy Spirit in our souls, as his temple, and his operating in us, as a quickening and influential principle of life.
That point being determined, we shall proceed, agreeably to the plan before laid down, to shew,

II.

Why the possession of that Spirit is necessary to our being Christ’s accepted followers. For the elucidation of this, there are three points to be established; namely:—first, That all our faculties are impaired by sin; next, That, without an entire renovation of them, Christ can never accept or acknowledge us as his; and, lastly, That none but the Spirit of Christ can ever accomplish in us this necessary work. These points being established, the reasonableness, no less than the certainty, of God’s declaration in my text, will appear, to the conviction of every gainsayer, and to the satisfaction of every unprejudiced mind.

First, then, let it be remembered, That all our faculties are impaired by sin.

It is clear, that we are not now such as we were when we first came out of our Creator’s hands. We were created, originally, “after God’s own image [Note: Gênesis 1:26.].” Our mind was in perfect accordance with his mind, and our will with his will. There was not so much as a thought of our hearts which did not emanate from him, and had not respect to his glory. Our bodies were every way fitted to aid the soul in all its operations. Not an inclination, affection, or appetite, existed in us, but in perfect unison with the proper offices of the soul, and in subserviency to its dictates. Man’s whole delight was in God alone. As far as his happiness was in any respect derived from the creature, it was God in the creature, and not the creature itself, that was the real source of that happiness: the creature was only the medium of communication between him and his God. The goodness of God was seen and tasted by him in every thing: and every object around him afforded him an occasion of admiration, and gratitude, and love. To dwell in the presence of God, to commune with him, to receive and execute every intimation of his will; in a word, to admire God in every thing, to adore him for every thing, and to glorify him by every thing, this was the constant employment of man in his state of innocence, and the one uniform occupation both of his soul and body.

But what of all this is now left to us? We are altogether departed from God. Every faculty of our souls, and every member of our bodies, is become depraved, so that there remains in us no part of the moral image of our God. As beings of a superior order, we still are the lords of this lower creation; and, in the exercise of this authority, we, to a certain degree, resemble Him who is the governor of the universe [Note: 1 Coríntios 11:7.]. But in righteousness and true holiness, which I call his moral image, we bear no resemblance to him whatever. Our understanding is blinded, so that, instead of approving God’s revealed will, we turn away from it with dislike. His law, as contained in the Ten Commandments, is deemed by us unnecessarily strict; and the sanctions by which it is enforced are regarded as needlessly severe. His very Gospel, which is the result of his eternal counsels, and contains in it “all the treasures of wisdom and knowledge [Note: Colossenses 2:3.],” is treated by us as a cunningly devised fable. To the self-righteous amongst us, it is a stumbling-block; and to those who are wise in their own conceit, it is mere foolishness. We are, both in heart and life, altogether opposed to it. In our eyes sin has no deformity, and holiness no beauty. Communion with God affords us no pleasure. Prayer and praise are exercises which are a burthen to us, rather than a delight; and instead of walking in constant and familiar intercourse with God, as Adam did before the fall, we flee from him, as Adam did after his transgression, and rather hide ourselves from him as an enemy, than go forth to meet him as a friend.

But “is it I who say this; or saith not the Scripture the same also [Note: 1 Coríntios 9:8.]?” God’s own account of us is, that “when he looked down from heaven upon men, to see if there were any that did understand and seek after God, they were all gone aside, they were all together become filthy, there was not one that did good, no, not one [Note: Salmos 14:2. with Romanos 3:10.].” He further adds, that “every imagination of the thoughts of men’s hearts was only evil continually [Note: Gênesis 6:5.].” Nor let it be supposed that this was descriptive only of some more flagrant transgressors who lived at one particular age or place: for the Apostles themselves, previous to their conversion, were of this very character, as St. Paul most candidly confesses. Speaking of those “who walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in all the children of disobedience,” he says, “Among whom we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature children of wrath, even as others [Note: Efésios 2:2.].” And again, “We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and Pleasures, living in malice and envy, hateful, and hating one another [Note: Tito 3:3.].”

But, together with the Scripture, let me appeal to personal experience. What have been our own habits even from our youth? Have we delighted ourselves in God? Has it been the joy of our hearts to draw nigh to him in the exercise of prayer and praise? And have we sought after the communications of his grace and the testimonies of his love, as our supreme happiness? When the question has occurred to our minds, “Who will shew us any good?” has the reply of David instantly been made, “Lord, lift thou up the light of thy countenance upon us [Note: Salmos 4:6.]?” Must we not rather confess, that every vanity has been regarded by us with a deeper interest than our God, and every base lust been served in preference to him? Yes, we have, as the Scripture asserts, “worshipped and served the creature more than the Creator, who is blessed for evermore [Note: Romanos 1:25.].” And if at any time we have been reproved for this, our heart has risen up against the will of God, in the very spirit of Pharaoh, when he said, “Who is the Lord, that I should obey his voice? I know not the Lord, neither will I let Israel go [Note: Êxodo 5:2.].” And now I make my appeal to you. Is this overstated? If any think that it is, tell me who is there amongst us whose body has at all times been in perfect subjection to his soul, so as to render a prompt and uniform obedience to its holy motions? With whom has it not rather been in a constant state of rebellion against the soul; and in whom, unless he have been renewed by divine grace, does it not, with insatiable avidity, follow yet daily its own corrupt desires? It is true in all of us, though not exactly in the same way, that the body, which was ordained to serve, exercises a tyrannic sway over, the soul; and the soul, which was ordained to regulate all the motions of the body, is made a very pander to its corrupt appetites.

Now then, agreeably to what I mentioned as the second point to be considered, I beg you to inquire with care, and to judge with candour, whether, whilst we are in such a state, Christ can receive us, and acknowledge us as his? I think it clear, that he cannot: for it would counteract all the purposes of God in the redemption of the world. If we trace up, as we must, the whole work of redemption to the eternal counsels of God, I ask, To what has he predestinated his people? Is it not that they should be “conformed to the image of his Son [Note: Romanos 8:29.]?” To what has he chosen them? Is it not that they may be “holy and without blame before him in love [Note: Efésios 1:4.]?” Yes: to no one soul amongst us shall salvation ever be vouchsafed, but “through sanctification of the Spirit,” as well as through “belief of the truth [Note: 2 Tessalonicenses 2:13.].” But how would these purposes be accomplished if men were saved with all their corruptions unmortified and unsubdued? Besides, it would defeat all the ends of our Saviour’s mission. “He came to destroy the works of the devil [Note: 1 João 3:8.];” to “redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works [Note: Tito 2:14.].” Even at the time of his conception in the womb, his name Jesus was given him as declarative of this very thing, that he should “save his people,” not in their sins, but from them [Note: Mateus 1:21.]. But he might as well have never come at all, if these ends are to be set aside, and mankind are to be saved without any respect to their moral character. Further, the office of the Holy Spirit, as a sanctifier, would be altogether frustrated and superseded: yea, and the whole word of of God would be invalidated and made void. God has declared, that “the unrighteous shall not inherit the kingdom of God [Note: 1 Coríntios 6:9.]:” and that “no unclean thing shall enter into his presence [Note: Apocalipse 21:27.].” But what truth would there be in these declarations, if an unrenewed man could stand with acceptance in the sight of God?

But, in fact, an unregenerate man could not be happy in the presence of God, even if he were admitted to it. For, how could so corrupt a creature endure the presence of a holy God; and a creature so full of enmity against God, be happy in immediate communion with him? How could a person who has never found any pleasure in holy exercises, bear to spend an eternity in duties, for which he has no taste, no fitness, no capacity? He has no meetness for heaven. He would be altogether out of his element there: heaven would be no heaven to him, for want of the dispositions necessary for the enjoyment of it. If “two cannot walk together on earth, except they be agreed [Note: Amós 3:3.],” much less could the glorified saints and angels, all formed after the perfect image of their God, admit to their converse, and associate themselves with, those who bear upon their souls nothing but the image and deformity of Satan. St. Paul puts this in a very striking point of view, and appeals to us for the justness of his sentiments: “What fellowship,” says he, “hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel [Note: 2 Coríntios 6:14.]?”

If then Christ will not make void the eternal purposes of his Father, and the ends of his own incarnation and death,—if he will not render nugatory the office of the Holy Spirit as the sanctifier of God’s elect,—and if he will not so dishonour himself as to number amongst his people those who have spent their whole lives in “treading under foot his blood, and doing despite to the Spirit of his grace [Note: Hebreus 10:29.]”—in a word, if he will not exalt to his glory those who have no taste, no capacity for the enjoyment of it,—I think it clear, that Christ neither will nor can acknowledge any people as his, till they have received an entire renovation of their nature, and a meetness for that glory to which he would exalt them.

Let me not, however, be misunderstood. I am far from saying that our fallen nature renders us incapable of enjoying heaven, provided we be washed from our guilt in the blood of Christ, and be renewed by his Spirit in our inward man. On the contrary, not only will the Lord Jesus Christ, in that case, receive and acknowledge us as his, but “God the Father also will rejoice over us with joy, and rest in his love, and joy over us with singing [Note: Sofonias 3:17.];” and both the Father and the Son will be eternally glorified in us. But this I say, that, till we are restored to the Divine image, the Lord Jesus can never have pleasure in us, nor can God the Father ever recognise us as his peculiar and redeemed people; for our Lord has repeatedly, and in the most authoritative manner, asserted, that, “Except we be born again, we cannot enter into the kingdom of heaven [Note: João 3:3.].” If ever we would belong to Christ, we must be so renewed, as to be made, if not in act, yet in desire and endeavour at least, “pure, as Christ himself is pure [Note: 1 João 3:3.],” and “perfect, as our Father which is in heaven is perfect [Note: Mateus 5:48.].”

But here arises the question, By what power can this change be effected? And I answer, (as I undertook, in the third place, to shew,) it is by the Spirit of Christ alone that this change ever was, or ever can be, wrought.

To imagine that this change is of necessity wrought in baptism, is a very fatal error. I presume not to say that God cannot accomplish it then as well as at any other time. Nor do I deny but that God does, on some occasions, make that ordinance the means of peculiar benefit to the soul. But the mere administration of the baptismal rite can no more sanctify a man, than the administration of the Lord’s supper can. And if a man at the Lord’s supper may, by receiving it amiss, “eat and drink his own damnation [Note: 1 Coríntios 11:29.];” so, by receiving baptism amiss, he may receive a curse rather than a blessing. This was actually the case with Simon Magus, who, though baptized by Philip the Evangelist, remained in the very “gall of bitterness, and the bond of iniquity [Note: Atos 8:23.].” There is, doubtless, (and I wish the avowal of it to be distinctly noticed,) a great change effected in baptism. But it is a change of state, and not of nature. By baptism a person is admitted into covenant with God, and obtains a title to all the blessings of the Christian covenant, exactly as a Jew by circumcision became entitled to all the blessings of the Jewish covenant. St. Paul says, “To them, as Israelites, (who have been admitted into covenant with God by circumcision,) to them “pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises [Note: Romanos 9:4.].” But were they therefore renewed, and sanctified, and saved? Surely not: for the Apostle “appealed to God, that, notwithstanding their title to these blessings, he had “great heaviness and continual sorrow in his heart” on their account [Note: Romanos 9:2.]. So then it is with those who have been baptized: they have a title to all the blessings of salvation; a title which, in an unbaptized state, they did not possess. But the actual possession of those blessings can only be obtained by the exercise of faith in Christ for the justification of their souls, and by the influence of the Holy Spirit for their restoration to the Divine image. To regard it in any other view, is to assimilate it to the extreme unction of the Papists, and to lead men into the most fatal error.

If, then, we do not of necessity receive a new nature in baptism, when and how are we to receive it? Can we, by any efforts of our own, form it in ourselves? I answer, No. It is called in Scripture “a new creation [Note: 2 Coríntios 5:17.];” and a man can no more create himself anew, than he could create himself at first. If any think that he has within himself a power to renew himself after the Divine image, he has, within his own reach, the means of proving it to demonstration. Let him set about it, and accomplish it, and he will at once disprove every word which the Scripture speaks respecting this matter. Our Lord says, “Without me ye can do nothing [Note: João 15:5.];” and St. Paul says, that “God alone can give us either to will or to do any thing that is good [Note: Filipenses 2:13.];” yea, that of ourselves “we are not sufficient even to think a good thought as of ourselves: our sufficiency for it must be of God [Note: 2 Coríntios 3:5.].” If any man think this not true, let him try it. I readily acknowledge, that a man may correct some outward vices, and practise some outward duties; but can he bring himself to hate every kind and degree of sin, and to lothe and abhor himself on account of his indwelling corruptions? Can he, without the Spirit’s influence, so “mortify the deeds of the body [Note: Romanos 8:13.],” as no longer to live after the flesh? And can he sit loose to all the things of time and sense, and “set his affections” wholly and exclusively “on things above [Note: Colossenses 3:2.]?” Can he, in a word, bring himself to love God supremely, and to delight himself truly in all holy exercises? Can he further so form his soul after the likeness of Christ, as, under the heaviest trials, to indulge no other tempers than those which he manifested, and willingly to lay down his life, as he did, and as every follower of Christ must be ready to do [Note: Lucas 14:26.], for the honour and glory of his God? Let him do these things by any power of his own, and we will at once acknowledge the erroneousness of our present statement. But the more diligently the attempt be made, the more deeply will any man be convinced, that he must have the Spirit of Christ; and that, without the renovating influences of that Divine Agent, he can never become one of Christ’s peculiar and approved people. The Spirit of Christ must “open the eyes of our understanding [Note: Lucas 24:45.].” The Spirit of Christ must “renew us in our inward man [Note: 2 Coríntios 4:16.].” The Spirit, of Christ alone can so reveal the Saviour to us, that, with any measure of true affiance, we should “call him Lord [Note: 1 Coríntios 12:3.].” No other power than his can ever assimilate us to the risen Saviour, enabling us to die unto sin, and to rise again unto righteousness [Note: Efésios 1:17.]. Nothing, I say, but the mighty working of that power that raised Christ himself from the dead, can effect this change in us: and, consequently, the assertion in my text is clearly proved, “If any man have not the Spirit of Christ, he is none of his.”

Let it then be borne in mind, that, as this is not a mere arbitrary appointment of the Deity, so neither is it an enthusiastic conceit. It is a decision of the Most High, arising out of the necessities of our nature, and proceeding from the boundless riches of his grace, which has made such an astonishing provision for us.
I hope I may now consider this point as proved, and may henceforth assume it as an acknowledged truth, that the doctrine of the Holy Spirit’s influence is founded on the state and character of every living man. Indeed, if my statement upon this part of my subject have failed to carry conviction along with it, all that I shall have to bring forward in my two remaining discourses will appear destitute of any solid foundation, and unworthy of any serious attention. It is on this account that I have devoted one entire discourse to this part of my subject. I know whom I address, and that they will justly expect to see every step of my argument made clear and unquestionable. I have great and important truths to bring before you in my remaining discourses; and, if I shew you not to your satisfaction the foundation on which they stand, I cannot hope, or even wish, at any time, and least of all in these days of fanaticism and folly, that they should be favourably received by you. “I speak as unto wise men; and I call upon you to judge what I say [Note: 1 Coríntios 10:15.].” But I do hope that the words which I have delivered have carried conviction along with them. And if any doubt remain on the mind of a single individual, 1 call upon him to study well the state of his own soul before God. If any one of you think himself not so fallen as I have represented, let him examine well the Scriptures, and compare them with the whole of his past life. Or, if he think he can restore himself to God’s image by any power of his own, let it be seen that he can do so, and let him prove it by an actual appeal to fact. Or if, in the failure of these endeavours, he is disposed to maintain that he has no need of such a transformation of soul as I have spoken of, then let him inquire diligently, and see, whether there be not on God’s part an insurmountable obstacle to his admission into heaven in an unrenewed state; and also, whether, if admitted into those blissful mansions, there would not be on his part an insuperable impediment to his enjoyment of them; and whether that be not true, which our Lord declared to the obstinate and unbelieving Jews, “Whither I go, ye cannot come [Note: João 8:21.].”

But none of you will ever be able to satisfy yourselves on any one of these points. If you could establish any one of them, you would set aside the authority of the inspired volume, and disprove at once the whole of Christianity. But if you acknowledge, as you must, the truth of our preceding statement, then set yourselves immediately to make a due improvement of all that you have heard. Beg of God, especially, that you may be impressed with a deep sense of your exceeding sinfulness, and of your need of the Holy Spirit’s influence to renovate your souls. And do not rest in a mere outward acknowledgment of your guilt and helplessness, but cry mightily to God, and “give him no rest [Note: Isaías 62:7.]” till he bestow his Holy Spirit upon you. Nor harbour a thought of delaying this work to “a more convenient season [Note: Atos 24:25.]:” for, who can tell whether that more convenient season shall ever arrive? More especially now that Gods judgments are so visibly, and with such rapid strides, traversing the earth, and may, for aught we know be even already at our doors; who can tell, whether even a single day may be allowed you for repairing your present neglect, and for acquiring that renovation of soul which you so greatly need. Indeed, this is no time [Note: Nov. 13, 1831, when the cholera had actually begun to shew itself at Sunderland.] for any of us to delay our preparation for death and judgment. On the contrary, the very circumstance of the proximity of danger, should give tenfold energy to our endeavours; since, in the event of any sudden seizure, a consciousness of having experienced this change, would tend to tranquillize our minds, and, by disarming death of its terrors, to counteract the effect of disease itself, which would otherwise gather strength from the fears that were excited by it.

I mean not, however, to be an alarmist on these matters: but on the matters of eternity I am an alarmist, even as the Apostle Paul was; and “knowing,” as he did, “the terrors of the Lord, I would persuade men [Note: 2 Coríntios 5:11.]:” yes, I would persuade every one amongst you, old and young, rich and poor, learned and unlearned, to “flee from the wrath to come [Note: Mateus 3:7.],” and to “lay hold on eternal life [Note: 1 Timóteo 6:12.].” I ask every one here present, Is my text true, or is it not? If it be true, what is it less than madness to waste the time now afforded you for obtaining the gift of God’s Holy Spirit, and securing thereby the salvation of your souls? It will be too late to repent, when we are taken hence, or to “ask for even a drop of water to cool our tongues [Note: Lucas 16:24.];” when now, if we would but cry to God, we might obtain “rivers of living water [Note: João 7:38.].” Were we but in earnest, no soul amongst us should be suffered to seek this gift in vain. Our blessed Lord has promised his Holy Spirit to us; yea, he has himself received this heavenly gift on purpose that he may bestow it upon us [Note: In Salmos 68:18. it is, “he received;” but in Efésios 4:8. “he gave.” He received in order that he might give.]. But, however free his promises be, “he will be inquired of by us,” before he will perform them [Note: Ezequiel 36:37.]. The promise runs, “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you [Note: Mateus 7:7.].” Let us then, in dependence on this promise, entreat of God to give us, in the first place, his Holy Spirit as a “spirit of grace and supplication [Note: Zacarias 12:10.];” and then, in answer to our prayers, to “pour out his Spirit, even, as it were, in rivers and floods upon us [Note: Isaías 44:3.];” that so there might be accomplished in us that good work, which it is the Spirit’s office to perform, by renovating our souls, and “causing us to walk in God’s statutes, and to keep his judgments, and do them [Note: Ezequiel 36:27.].” Then, having obtained this inestimable gift, let us be careful to improve it aright, never “resisting his holy motions [Note: Atos 7:51.],” lest we provoke God to “withdraw his Spirit from us [Note: Salmos 51:11.],” and with holy indignation to swear, that “his Spirit shall strive with us no more [Note: Gênesis 6:3.];” and that “we shall never enter into his rest [Note: Hebreus 3:11.].”

The most important parts of my subject must of necessity be deferred to the remaining opportunities of addressing you. This, which I may call only a prefatory part, I will conclude with that beautiful Collect of our Church, in which the whole that has been brought before you is thus briefly and piously expressed: “O God, forasmuch as without thee we are not able to please thee, grant that thy Holy Spirit may in all things direct and rule our hearts, through Jesus Christ our Lord. Amen [Note: Collect for Nineteenth Sunday after Trinity.].”

DISCOURSE: 1865
THE SPIRIT’S WORK IN UNBELIEVERS

Romanos 8:9. If any man have not the Spirit of Christ, he is none of his.

IN our two preceding discourses, we touched on points necessary to be considered in order to a just apprehension of our subject; but they were rather of an introductory nature, than a direct unfolding of the subject itself. We now come to that which is of prime importance, and in which our present and eternal interests are most deeply involved, namely, the work which the Holy Spirit accomplishes in men, in order to their becoming the people and the property of Christ. And in our statements we will exercise all imaginable caution — not, on the one hand, to fall short of what the Scripture indispensably requires; nor, on the other hand, to strain any requirement of Scripture beyond what it plainly and incontrovertibly imports: for if, on the one hand, we are bound, at the peril of our souls, not to withhold any thing that can be profitable to you; so we are extremely anxious, on the other hand, not by carrying any part of our subject to excess, to “make sad the heart of any whom God would not have made sad [Note: Ezequiel 13:22.].”

In prosecution of the plan before laid down, I now come to state,

III.

What the Holy Spirit will work in us in order to our being Christ’s. And here I shall comprehend the whole in those three acknowledged duties,— repentance, faith, and obedience. I say then, that, in order to bring us to Christ, the Holy Spirit will,— first, Convince us of sin; secondly, He will reveal Christ to us, as the appointed and only Saviour; and, thirdly, He will lead us to an unreserved surrender of ourselves to God, in a way of holy obedience.

First,—He will convince us of sin. This is the first work of the Spirit in bringing us to Christ; and till this is accomplished, we neither are, nor can be, Christ’s. Of this work, there is not any real experience in the natural man. He may have, as we often see, a spirit of bondage; which appears from the apprehensions which men betray in the prospect of death and judgment: but as for any real humiliation, he has it not; nor can he form it in himself by any power of his own. It is only when Christ sends his Holy Spirit into our souls, that this great preparatory work is accomplished in us. It is that heavenly Agent alone, that can “take away from us the heart of stone, and give us an heart of flesh [Note: Ezequiel 11:19.].” Hence our blessed Lord has promised to send his Holy Spirit for this very end: “I will send the Comforter unto you; and when he is come, he will reprove the world of sin [Note: João 16:7.].”

Now, the Holy Spirit will convince us, not of the mere existence of sin, for nobody can be ignorant of that; but of the extent and heinousness of our transgressions. In order to this, he will discover to us the spiritual import of the law. Whilst in a natural and unconverted state, we have little notion of the law, except as it appears in the mere letter. But the Holy Spirit will shew us, that it extends to every motion of the heart; that an angry wish is murder; and an impure look, adultery [Note: Mateus 5:21; Mateus 5:27.]; and an inordinate desire after any thing whatever, is a violation of the tenth commandment [Note: Romanos 7:7.]. Thus he shews us that our sins, which to the generality appear only as the stars in a cloudy night, few, and at a great distance from each other, are, in reality, like the stars in the brightest hemisphere; or, rather, like the stars in the clearest night, viewed through a telescope of the largest power, when their numbers (the number of our sins) exceed all that we could ever have imagined; forming, as it were, one continuous mass through the whole space of our lives [Note: Salmos 40:12.]. The various aggravations of our sins are then, also, brought to light, and are revealed to us as the vilest ingratitude towards our heavenly Benefactor; the most injurious rebellion against our almighty Creator; and the most inconceivable folly, as destructive of our eternal welfare.

We are apt, for the pacifying of our own minds, to balance our virtues against our faults. But the Holy Spirit, by applying the law to our consciences, and shewing us the extent of its demands, makes us to see that our brightest virtues are, in fact, but splendid sins, falling, as they do, infinitely short of that perfection which the law requires of us. Thus the Holy Spirit shews us, not only the depth of our guilt, but the awfulness of our desert; and that, if we die in an unpardoned state, we have nothing to expect at God’s hands, but wrath and fiery indignation.
But, in addition to all this, there is one sin in particular of which the Holy Spirit will convince us, and which is especially referred to by our Lord,—the sin of unbelief. Our Lord says, “I will send the Comforter, to reprove the world of sin, became they believe not on me [Note: João 16:7.].” Now this is a sin of which the unconverted man makes no account. If he think of it at all, it is rather in extenuation than in aggravation of his other sins. He considers unbelief rather as his misfortune than his fault. He never once suspects that there is in him a corrupt bias, and an evil heart of unbelief; and that these are the main causes of his departing from the living God [Note: Hebreus 3:12.]. Nor is he at all aware that his unbelief owes its origin to the corruption of his heart, and not to any want of clearness in the things revealed.

God has sent his only dear Son into the world, to reconcile sinners unto him, by his own obedience unto death. He has, also, given most abundant evidence of this, such as must of necessity convince any dispassionate and candid mind. And he invites all the children of men to accept of mercy in this his appointed way. The heathen, who have never heard of this merciful provision made for them, are not accountable for their neglect of it; but we, who have been instructed in the knowledge of Christ, and who profess to be followers of that Divine Saviour, have “made light of these things,” and are utterly inexcusable for not having inquired more fully into the mystery of redeeming love, and for having practically said, “We will not have this man to reign over us [Note: Lucas 19:14.].” Now, when the Spirit of God brings this to our view, it appears the very summit of our guilt and folly; for, in fact, instead of requiting the Saviour’s love as we ought, with all imaginable gratitude and self-devotion, we have done nothing, throughout our whole lives, but “crucify to ourselves the Son of God afresh, and put him to an open shame [Note: Hebreus 6:6.].”

Thus the Spirit of God brings to our view a sense of our guilt and danger. But this is not all. He breaks the heart, and humbles it in the dust, and makes us cry out, with the converts on the day of Pentecost, “Men and brethren, what shall we do [Note: Atos 2:37.]?” This effect is absolutely universal. There may be a difference in the degrees with which these feelings are produced in different people: but in quality, and effect, they are the same in all. In all do they produce that “broken and contrite spirit, which God will not despise [Note: Salmos 51:17.].”

Now let not this work be mistaken. Where it exists, whether the person have been more or less moral, it discovers to the mind such a total alienation from God, such an entire want of the Divine image, and such an hateful depravity of heart, as makes a man to say, with the prophet, “Woe is me! I am undone [Note: Isaías 6:5.]:” yea, and to exclaim with Job, “Behold I am vile; I repent and abhor myself in dust and ashes [Note: Jó 40:4; Jó 42:6.].” These may be thought to be merely particular instances, peculiar to some distinguished saints, and that they are not to be realized or expected amongst us. But the Prophet Ezekiel tells us, that all of us without exception must “lothe ourselves for our iniquities and abominations, and that not only before, but after, that God is pacified towards us [Note: Ezequiel 16:63; Ezequiel 36:31.].” This is the very state which our Lord describes, when he says, that “he came to seek and to save that which was lost [Note: Mateus 18:11.]:” and, till we know ourselves to be thus lost, we never shall come to Christ aright. We must feel ourselves, like Peter, actually sinking in the waves, and, under a sense of our perishing condition, must stretch out our hands, crying, “Save, Lord, or I perish [Note: Mateus 8:25.].”

The next, the second work of the Holy Spirit is, to reveal the Lord Jesus to us as the appointed and only Saviour of the world. For this also a divine agency is wanted, as much as for the humbling of our souls before God. We may indeed acknowledge, that the Lord Jesus Christ is the appointed Saviour. We may even contend for it as an article of our creed, and write learned dissertations upon it; but all this is widely different from that kind of view which the Spirit of Christ gives to the believing soul. It is not as a speculative truth that the Holy Spirit brings this to the mind, but as a matter of indispensable importance to every soul of man; like that of pointing out the city of refuge to a man, who, hearing the pursuer of blood rapidly gaining ground upon him, feels that he must flee with all his might, if by any means he may attain the wished-for gate of safety, before the avenger shall have overtaken him.

The Spirit of God, as our Lord himself has expressed it, “takes of the things that are Christ’s, and shews them to the inquiring soul.” He shews to us what Christ has done and suffered for a ruined world: that he has left “the bosom of his Father [Note: João 1:18.],” and assumed our nature, and “borne our sins in his own body on the tree [Note: 1 Pedro 2:24.].” He shews us, that Christ is also a living Saviour, sitting at the right hand of God to complete in heaven the work which he began on earth; and that he is coming again in due season to receive us to himself, that where he is we may be also [Note: João 14:3.]. He shews us, that our blessed Lord has, in all this work, accomplished every thing that was either predicted concerning him in the prophecies, or shadowed forth in the Mosaic ritual. He shews us, that by that one offering of himself upon the cross, he has made an ample satisfaction “for the sins of the whole world [Note: 1 João 2:2.],” and effected a perfect reconciliation between God and man [Note: Colossenses 1:20.], so that now God can be “just, and yet a Saviour [Note: Isaías 45:21.];” yea, he may be “just, and yet a justifier of them that believe in Christ [Note: Romanos 3:26.].” He shews us, that, “if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge our conscience from dead works to serve the living God [Note: Hebreus 9:13.].” Convincing us, I say, of these things, he assures us, that, if only we “live by faith on this Saviour,” and “receive out of his fulness” our daily “supplies of his Spirit” and grace, we have nothing to fear; for that work that is now begun in us, shall assuredly be carried on and perfected “until the day of Christ [Note: Filipenses 1:6.].” From this time the sinner builds on “Christ as the only true foundation [Note: 1 Coríntios 3:11.],” and glories in him as “all his salvation and all his desire [Note: 2 Samuel 23:5.].” Even a full assurance of faith he is now enabled to exercise, under a full conviction that “there is no condemnation to them that are in Christ Jesus [Note: Romanos 8:1.];” and that “all who believe in him are justified from all things [Note: Atos 13:39.].”

A full assurance of hope, indeed, a true believer may want; but a full assurance of faith he must have, and should never lose. Faith, being founded simply on the truth of God, should never vary, under any circumstances whatever; but hope is founded partly on the promises of God, and partly on a consciousness that we are in that state to which the promises are made, and, therefore, it may vary, yea, and should vary, according to the progress we have made in the divine life, and the meetness we have attained for the heavenly inheritance. Faith is a duty, and can never be too strong; hope is a privilege, and should rise or fall according to circumstances. The want of an assured faith is sin: the want of an assured hope may indeed argue a low, or even a sinful, state; but it is in itself rather a duty than a sin, provided we are not in a state that warrants such a hope. Strong faith will, doubtless, for the most part, generate a lively hope, and render it as influential for our safety, as it is conducive to our comfort. Hope is, in fact, the daughter of faith; and, when grown to maturity, will perform the same offices as faith, “purifying the heart after the Saviour’s image [Note: Atos 9:15. with 1 João 5:3.],” and “saving the soul,” both with a present and an everlasting salvation [Note: Romanos 8:24.]. This distinction between faith and hope is necessary for our comfort, and should be particularly borne in mind by those who minister in holy things; for many, from confounding the two, are adverse to the doctrine of a full assurance of faith; whilst many, from the very same cause, are induced to write bitter things against themselves without any just occasion for their disquietude, apprehending that their weakness of hope argues, of necessity, a want of faith. But a person may have strong faith, whilst yet he is very far from an assured hope. The Canaanitish woman, who was repeatedly rejected by our Lord as an unfit person to enjoy the blessing which she solicited,—(“I am not sent but to the lost sheep of the house of Israel [Note: Mateus 15:24.];” “I cannot take the children’s bread, and cast it unto dogs [Note: Mateus 15:26.],”)—shewed, by her persevering importunity, that her faith in Christ was strong; and, therefore, our Lord commended her, saying, “O woman, great is thy faith: be it unto thee even as thou wilt [Note: Mateus 15:28.].” This, then, I have spoken, lest any, because they have not an assured hope, should think themselves destitute of a saving faith. If our faith in Christ be simple and entire, “we shall be saved by him with an everlasting-salvation [Note: Isaías 45:17.].”

If it be thought this knowledge of Christ is attainable by any human efforts, let the Apostle’s declaration be borne in mind: “By grace ye are saved, through faith; and that not of yourselves: it is the gift of God [Note: Efésios 2:8.].” And he elsewhere tells us, that “it is given to us to believe in Christ [Note: Filipenses 1:29.].” It was “by the Spirit of wisdom and revelation that any of old attained the knowledge of Christ [Note: Efésios 1:17.]:” and it is by the same divine Teacher that we must all be brought to him at this time; as it is said,—“All thy children shall be taught of God [Note: João 6:45.]:” and again, “No man can come unto me, except the Father, who hath sent me, draw him [Note: João 6:44.].”

But I observed, that the Spirit of Christ yet further (in the third place) enables the believer to devote himself wholly and unreservedly to God. This is as necessary as either of the former. In fact, without this, where it can be effected, the others, even if they could exist, would be of no saving benefit to the soul. An entire surrender of the soul to God is that for which the graces of penitence and faith are given. But this also is the work of the Spirit, and can never be wrought by any finite power. The man now possesses “a divine nature [Note: 2 Pedro 1:4.],” totally distinct from that which he brought into the world with him. He is altogether “a new creature [Note: Gálatas 6:15.];” made so by him who created him at first, and “breathed into him a living soul [Note: Gênesis 2:7.].” And can there be any doubt by whom this change is wrought? Let the Apostle’s testimony determine this point: “We are God’s workmanship, created in Christ Jesus [Note: Efésios 2:10.].” And again, “He that hath wrought us for the self-same thing is God; who also hath given unto us the earnest of the Spirit [Note: 2 Coríntios 5:5.].”

I have said that the Spirit of God makes known to the believing soul the mercies of God in Christ Jesus; and by this manifestation of God’s love, he constrains the believer to “give himself up, a living sacrifice to God [Note: Romanos 12:1.];” and, from a consciousness, that “he has been bought with a price, to glorify God with his body and his spirit, which are his [Note: 1 Coríntios 6:20.].” From this time, the man enters on a new course, mortifying the whole body of sin, and crucifying all his corrupt affections; as it is written, “They that are Christ’s, have crucified the flesh, with the affections and lusts [Note: Gálatas 5:24.].” From this time, also, all the fruits of the Spirit are brought forth by him, and he progressively abounds in all the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God [Note: Filipenses 1:11.].” Holiness, in all its branches, is now the chief desire and delight of his soul. “By walking in the Spirit, he is kept from any desire to fulfil the lusts of the flesh [Note: Gálatas 5:16.].” “He can no longer commit sin, as he once did, because he is born of God [Note: 1 João 3:9.].” Were it possible, he would become “holy, as God himself is holy [Note: Levítico 19:2.].” His continual prayer is, that “the God of peace would sanctify him wholly; and that his whole body, soul, and spirit, may be preserved blameless unto God’s heavenly kingdom [Note: 1 Tessalonicenses 5:23.].” As for the world, and all its vanities, he is crucified to it “by the cross of Christ; and the world, even in all its most attractive graces, is as a crucified object to him [Note: Gálatas 6:14.].” The relation between him and the world, like the tie of a departed relative, is dissolved [Note: Romanos 7:4.]; and though in the world, “he is no more of the world, than Christ himself was of the world [Note: João 17:16.].” To walk before God, and with God, and to “maintain continual fellowship with the Father and the Son [Note: 1 João 1:3.],” is now his one ambition, his one pursuit. And it is only in proportion as he has attained this change, that he has any evidence that he belongs to Christ. In this way, allowing only for circumstantial varieties in different cases, the Holy Spirit completes in men the three different works which I mentioned, as necessary in order to our becoming Christ’s.

I know that there are some who would call this a legal statement. But I have no hesitation in saying, that it is the statement which is found in every page of the inspired volume; and that no part of it can, by any means, be dispensed with. If we be not penitent, we can never come to Christ aright; if we rely on any thing but his meritorious blood and righteousness, we can never be accepted of him; and, if we yield not ourselves up to him in a way of holy obedience, he will never acknowledge us as his. The same Scripture which says, “Except ye repent, ye shall all perish [Note: Lucas 13:5.],” says also, “He that believeth not the Son, shall not see life; but the wrath of God abideth on him [Note: João 3:36.];” and still further adds, “Without holiness, no man shall see the Lord [Note: Hebreus 12:14.].” Now no true Disciple of Christ would wish any one of these demands to be waved, or softened down in any respect. He would most gladly comply with them all. He would assign no measure to his penitence, no bounds to his faith, no limits to his obedience. In actual attainment, it is true, he has many defects, and much that affords him occasion for grief and shame: but, in heart and mind, he is like-minded with God; and he can appeal to God, that he would regard a perfect conformity to his revealed will as a very heaven upon earth.

Now comes the question which it behoves every one of us to put to himself with all sincerity; What evidence have I that I am Christ’s? Has the Spirit of Christ actually wrought these things in me? Does my conscience bear me witness that I am deeply penitent before God: and that not merely on account of some flagrant transgression which I may have committed, but for the indwelling corruptions of my heart, and for the defectiveness of my very best duties? Do I take the law as my rule of judgment, and feel that I have need, in reference to every one of the commandments, to pray from my inmost soul, “Lord, have mercy upon me for my past violations of this law, and incline my rebellious heart to keep it in future?” Can I also appeal to God that I do flee to Christ for refuge, renouncing utterly every other ground of hope, and “determining to know nothing, and rely on nothing, for my acceptance with God, but Jesus Christ and him crucified [Note: 1 Coríntios 2:2.]?” Do I look with a holy jealousy and indignation on every thing that would divide with him the honour of my salvation; and is this the most rooted and habitual sentiment of my heart, “God forbid that I should glory save in the cross of our Lord Jesus Christ [Note: Gálatas 6:14.]?” Further, does “the love of Christ constrain me to live, not to myself, but to Him who died for me and rose again [Note: 2 Coríntios 5:14.];” and does my whole walk, both in public and private, bear witness for me, that I live only for God and for eternity; and that all my other pursuits, of whatsoever kind they be, are subordinated to this, and made subservient to it? Let it be remembered, I am not now asking whether we do these things perfectly; but whether we do them sincerely and habitually; and whether every deviation from this heavenly course be a source of grief and shame to us; yea, whether we are “labouring after perfection [Note: 2 Coríntios 13:9.],” though we know we are not able to attain it? Moreover, is all this manifest to those around us, and especially to those who are most conversant with us in our daily walk? Do they see, and can they testify in our behalf, that this is indeed the constant habit of our minds, and the uniform tenour of our life? Do they see a marked difference between us and the world around us; and that we are, in fact, “lights in a dark world, holding forth in our conversation the word of life [Note: Filipenses 2:16.];” and proving to every beholder the truth of our profession by the consistency of our conduct? Let us not put away from us these searching inquiries; let us not turn away from them as though this change were unattainable, or as though we could be saved without it. Let us remember what is at issue, and how deeply we are interested in it. I want to know whether I am Christ’s; I want to know whether, if I were to die this day, Christ would acknowledge me as his; or whether I have not reason rather to fear, that he would say to me, “Depart from me; I never knew you [Note: Mateus 7:23.].”

I am aware that some will endeavour to evade these things, by saying that we require too much. Then I demand, which of these things can be dispensed with? Can repentance? Can faith? Can obedience? There is not a person here who does not know, that not one of these things can be neglected, but to the certain destruction of our souls. Again, I ask, which of these things can be wrought in us by our own power; or for which of them is not the operation of the Holy Spirit necessary? If repentance can be wrought effectually in you by any power of your own, prove it.—If faith in Christ can, prove it.—If obedience to his commandments can, prove it. But be careful not to mistake the shadow for the substance. Think not that the saying that you possess these things, or that you intend hereafter to attain them, will suffice. You must possess them; you must possess them in reality; you must possess them now, if you would have any scriptural evidence that you are Christ’s, or any well-founded hope of dwelling with Christ in the eternal world. I charge you before God that you examine, every one of you, your present state, and that you defer not any longer the attainment of the things on which your everlasting salvation depends. Think, I pray yon, if ye are not Christ’s, whose are ye? Fearful thought! I pray God that no one amongst you may ever have to learn this by bitter experience; but that all of you may, from this moment, lay it to heart, and improve, whilst yet ye may, this day of your salvation! I tremble, lest in any of you this day of grace be terminated by death; and, when ye are vainly hoping for acceptance with Christ as his peculiar people, Satan should lay claim to you as his vassals, and possess you for ever, sad trophies of his victorious power, and wretched monuments of his malignant sway.

And now, in conclusion, may God send down his Holy Spirit upon you all “to bear testimony to the word of his grace [Note: Atos 14:3.],” which has been delivered to you, and render it “the power of God to the salvation of your souls [Note: Romanos 1:16.]!” Amen and Amen.

DISCOURSE: 1866
THE SPIRIT’S WORK IN BELIEVERS

Romanos 8:9. If any man have not the Spirit of Christ, he is none of his.

IN entering on this closing part of our subject, I feel peculiar difficulty, not from any want of scriptural and incontrovertible materials, but from the very nature of those materials which, being wholly of an experimental nature, can only commend themselves to those who, by actual experience, are qualified to judge of them. There are, as we all know, different kinds of life—vegetable, animal, and rational—each rising above the other, and each, in its order, evincing a manifest superiority above that which is below it. But there is a fourth kind of life, of which the Scripture speaks; viz. a spiritual life, which rises as far above the rest, as any one of them does above another. All have their proper powers, which, however, they cannot exceed. The vegetable life has productiveness, but no consciousness nor activity. The animal life has feeling, but no perception of the deductions of reason. The rational life apprehends moral truth; but forms no just conception of things which are spiritual. The spiritual life is exercised on things that are matters of pure revelation, which reason is not of itself able to apprehend.
But I wish to guard against a common misapprehension respecting this spiritual life. It is by no means correct to speak of it as constituting a new sense; for then it would be a man’s misfortune only, and not his fault, if he did not possess it. But it is correct to say, that the spiritual man has a spiritual perception, which the natural man does not possess. The merely rational man has a film before his eyes; he views things through the medium of sense, and not of faith; and the medium through which he looks at objects, distorts them, if it do not altogether hide them from his sight. But in the spiritual man, the Holy Spirit, as “eye-salve,” clears away the film [Note: Apocalipse 3:18.], and enables him to discern things as they really are. Faith also assists him, by bringing remote objects with greater clearness to his mind. The power of the telescope to bring to our view things that are invisible to the naked eye, is well known. Now this is the office and effect of faith, which enables us, if I may so speak, to behold both God himself, and the hidden mysteries of God [Note: Hebreus 11:27.], and to obtain a clear perception of things which are altogether beyond the reach of the eye of sense. Hence it appears that the merely rational man labours under a twofold disadvantage in comparison of the spiritual man: he looks through a dense medium of sense, which distorts, or altogether conceals, the objects before him; and he wants that peculiar glass of faith, which would present them truly, and bring them, if I may so say, directly upon the retina of his mind. This is what St. John means, when he says, “The light shineth in darkness, and the darkness comprehendeth it not [Note: João 1:5.];” and this is, in very explicit terms, declared by St. Paul to be a matter of universal experience [Note: 1 Coríntios 2:14.]. “The natural man (whoever he may be) receiveth not the things of the Spirit of God: for they are foolishness unto him (being seen by him only in a distorted view): neither can he know them, because they are spiritually discerned (and he wants that spiritual perception, whereby alone he can truly apprehend them). But he that is spiritual, judgeth all things (having a clear and just perception of them); yet he himself is judged of no man (for it were a downright absurdity for a blind man to sit in judgment on one who sees); For who (i.e. what merely natural man) hath known the mind of the Lord, that he should instruct him (the spiritual man)? But we (we who are spiritual) have the mind of Christ” (and are, therefore, able to judge both ourselves and others).

But whilst, in order to guard against misapprehension, I speak thus, I well know that there are many, very many, in the midst of us, who can form the most accurate judgment of all we say, and who, if not in relation to every word, will yet, as a whole, set their seal to the truth of it; and, therefore, I hesitate not to lay before you what I verily believe to be in perfect accordance with God’s revealed will, though on a subject so recondite and mysterious.

I am not, however, without a consciousness, and with deep grief I utter it, that, under a profession of bringing forth only scriptural truth, some give vent to the veriest absurdities, talking about dreams and visions, and arrogating to themselves I know not what claims of preternatural endowments. But against all such fancies and conceits I would enter my most solemn protest. The truth of God, though elevated above reason, is in perfect accordance with reason; and by its reasonableness as a part of divine revelation would I wish every word that I utter to be tried. I ask nothing more than this; that as God, of his own sovereign will and pleasure, bestows on some greater natural gifts than on others, so he may act in reference to spiritual gifts: and that, as all our natural faculties are called forth into action by things visible, our hopes and fears, and joys and sorrows, being excited by them according to the interest we have in them, so our spiritual faculties may be called into action by things invisible, even by all the wonders of redeeming love, according as the blessings of redemption are manifested to the soul, and our interest in them is made the one subject of our present and prospective happiness.

Having premised thus much, I now come to shew, in the fourth and last place,

IV.

What the Holy Spirit will work in us when we are Christ’s. We must never forget that the Holy Spirit unites with the Lord Jesus Christ in the whole of his mediatorial office, though each sustains and executes in a more appropriate way that part which has been assigned him by the Father: and, if any of us be “washed, and justified, and sanctified, it is in the name of the Lord Jesus, and by the Spirit of our God [Note: 1 Coríntios 6:11.].” But it is the Spirit’s office to which I must confine myself: and whilst I address myself to this arduous and momentous subject, may the Lord Jesus Christ himself “be with us,” as he has promised [Note: Mateus 28:20.], and “baptize us with the Holy Ghost and with fire [Note: Mateus 3:11.],” to consume the dross that is within us [Note: Isaías 4:4.], and to kindle in our hearts an inextinguishable flame of love towards his blessed name!

The Holy Spirit then will perform in us the offices of a Teacher, a Sanctifier, and a Comforter.

Let us view him first as a Teacher.

The young convert knows little beyond “the first principles of the oracles of God [Note: Hebreus 5:12.].” He is like a person just landed on a newly-discovered country, the beauty and riches of which he has yet to learn. But the Holy Spirit of Christ will open things to us, even as the Lord Jesus himself did when on earth to his Disciples, gradually, as we are able to bear them; and with increased knowledge, he will give us “senses proportionably exercised to discern good and evil [Note: Hebreus 5:14.],” and thus will “lead us on to perfection [Note: Hebreus 6:1.].” The fundamental doctrine of salvation by faith is known by us when we first come to Christ. But there is much which as yet is very indistinctly seen. For instance, the nature and difficulty of the Christian warfare is yet but very partially discovered. The deceitfulness and desperate wickedness of the human heart is but little known; (in fact, who but God can know it to its full extent [Note: Jeremias 17:9.]) “the deceitfulness of sin [Note: Hebreus 3:13.]” also is by no means clearly discerned. As for “the devices of Satan [Note: 2 Coríntios 2:11.],” the young believer is still “ignorant of them” to a great extent; and of “the wiles” whereby that subtle adversary deludes the souls of men, he has scarcely any conception [Note: Efésios 6:11.]. Little does he imagine what power that old serpent has to “beguile the minds of the simple [Note: Romanos 16:18.],” and “to corrupt them, even as he deceived our mother Eve, from the simplicity that is in Christ [Note: 2 Coríntios 11:3.].” Armour is provided for him against that great enemy of souls [Note: Efésios 6:13.]; but he knows not yet how to use it, so as to defeat him, who is but too justly called Apollyon [Note: Apocalipse 9:11.].” He has in his hand “the word, which is the sword of the Spirit [Note: Efésios 6:17.];” but he knows not how to use it with effect: “he is unskilful in the word of righteousness [Note: Hebreus 5:13.].” It is not till after many conflicts that he learns, what are the parts on which he is most open to assault, what are the stratagems whereby that wily adversary most successfully ensnares him, and what are the means by which he is to ensure the victory over all his assailants. In the spiritual warfare, as in that which is temporal, experience can be gained only by active service. There is however this difference between them: in temporal warfare, proficiency is the result of human ingenuity; whereas, in the spiritual warfare, it is the Spirit of God alone that can inspire us with the knowledge and address, whereby we are to vanquish the legions of spirits that are combined against us [Note: Efésios 6:17.].

But, further, the Holy Spirit will also discover to us the fulness and excellency of the Gospel salvation. The plan of salvation is, as I have already acknowledged, understood by the veriest babe in Christ. But the excellency of it will be more and more deloped to him, till, from the obscurity of the morning dawn, he attains the fuller light of the meridian sun; according as it is written by the prophet; “Then shall we know, if we follow on to know the Lord: his goings forth are prepared as the morning [Note: Oséias 6:3.];” and as Solomon also has assured us, “The path of the just is as the shining light, which shineth more and more unto the perfect day [Note: Provérbios 4:18.].” The young Christian knows little of that covenant to which all our salvation must ultimately be traced; the covenant entered into between the Father and the Son for the redemption of our fallen race; the covenant, wherein Christ, on the one part, undertook to stand in our place and stead, and to endure, in his own person, the penalty which he had incurred; and the Father, on the other part, both gave unto him a chosen people [Note: João 17:2; João 17:6; João 17:9; João 17:11; João 17:24.], and engaged to accept them as righteous, on account of what he should do and suffer for them. “This covenant is ordered in all things, and sure:” and the blessings of it are all treasured up for us in Christ, our great head and representative [Note: Colossenses 2:9.], and are thus secured to us for ever: as it is written, “Our life is hid with Christ in God: and therefore, when Christ, who is our life, shall appear, we also shall appear with him in glory [Note: Colossenses 3:3.]. These blessings, too, are to be received from him [Note: João 1:16.] simply “through the exercise of faith, that thus they may be sure to all the seed [Note: Romanos 4:16.];” for no human being could ever have hoped to possess them, if they had been committed to any other depository, or if the attainment of them had been suspended on the strength and fidelity of man.

To unfold these things to the soul is the Holy Spirit’s office. For this end he is given to us as “an unction that shall abide with us,” and that shall, to a certain degree, by the clearness of his communications, supersede the necessity for human instruction [Note: 1 João 2:27.]; and, being given to us for this end, he enables the believer gradually to dive more and more deeply into this mystery, which the human eye cannot penetrate, at least not so penetrate as to behold its excellency [Note: Efésios 1:17.]. These are among “the deep things of God, which the Spirit alone searches,” even the things which eye hath not seen, nor ear heard, nor heart conceived, but which are revealed to the soul by the Spirit of God [Note: 1 Coríntios 2:9.], and can be known in no other way [Note: 1 Coríntios 2:11.]. True, these things are written plainly in the inspired volume, even as the figures are engraven with the utmost possible plainness on the sun-dial: but both in the one case, and in the other, are they written in vain, till light is vouchsafed from heaven to shine upon them: then only does the gnomon perform its office in the one; and then only is the end answered for the illumination of the soul in the other. Till that take place, “the natural man, how learned soever he be in other respects, will never discern aright the things of the Spirit of God: they will be no better than foolishness unto him.”

The believer, thus taught of God, has a knowledge of the Deity, of which he had scarcely the slightest notion before. What astonishing views has he of the wisdom of God in devising such a plan, whereby God’s own justice might be duly satisfied, and his mercy flow down to man in perfect consistency with all his other attributes! When he contemplates the goodness of God, thus exercised; the holiness of God, thus honoured; and the truth of God, thus kept inviolate; and all the perfections of God, thus harmonizing and glorified; and all this for him; he is perfectly astounded; he knows not how to believe it; it seems to him all as “a mere parable [Note: Ezequiel 20:49.].” But seeing how suited all this is to his necessities, and how sufficient for his wants, and that, in any other way than this, he could find no more ground of hope for himself than for the fallen angels, he is forced to believe it; he sees that it is revealed in the Bible as with a sun-beam, and established by evidence that admits not of the slightest doubt; and when he sees further, that it has a transforming efficacy upon all who receive it, he is constrained to receive it as the very truth of God, and to say, “Lord, to whom else shall we go? Thou, even thou only, hast the words of eternal life;” and “we believe and are sure, that thou art that Christ, the Son of the living God [Note: João 6:68.].”

I merely give these things as samples only of what the Holy Spirit will effect in the believing soul as a Teacher; for the same powerful agency is extended to every part of divine truth, and every part, also, of Christian experience, seeing that he is expressly promised to “guide us into all truth [Note: João 16:13.],” that so, by his effectual teaching, “we may know all things [Note: 1 João 2:20.].”

But we will next consider his operations, under the office of a Sanctifier. In this view we speak of him in our catechism, as “sanctifying the elect people of God.” In fact, all that he does as a Teacher, is in order to his work as a Sanctifier. Does he “reveal Christ in us,” so as to give us brighter views of his person, and a more comprehensive knowledge of his work and offices? it is, that “we, beholding as in a glass the glory of the Lord, may be changed into the same image from glory to glory, even as by the Spirit of the Lord [Note: 2 Coríntios 3:18.].” Does he further enable us to “comprehend the breadth and length, and depth and height, and to know with progressive clearness and certainty the love of Christ which passeth knowledge? it is, that we may be thereby “filled with all the fulness of God [Note: Efésios 3:18.].” With increasing knowledge he gives an increase of spiritual perception; and with that perception, a spiritual appetite; and with that appetite, a spiritual attainment; and this continues to advance, till “the soul with all its powers is brought into captivity to the obedience of Christ [Note: 2 Coríntios 10:5.].” I think the whole process, though above the conception of the highest archangel, may, for all practical purposes, be brought down to the apprehension of a child. Our blessed Lord compares it to the wind, which is mighty in operation, but visible only in its effects. “It blows when and where it listeth, but we cannot tell either whence it comes, or whither it goes [Note: João 3:8.];” yet of its agency we have no doubt whatever. The veriest child acknowledges it, whilst the wisest philosopher is unable adequately to explain it. The magnet would furnish us with a similar illustration of this truth; for its influence, if not rendered visible by actual experience, would not be credited. But there is another natural process which will give us a fuller, and, perhaps I may say, a more distinct, apprehension of this mysterious subject. A river flowing from its source in one current to the ocean, may serve to shew us the natural man, with all his faculties, both of body and mind, departing from God, and proceeding with fatal indifference and perseverance, till he is finally lost in that abyss from whence there is no return. But, within a certain distance from the sea, we may behold that same river arrested in its course by the tide, and returning with equal rapidity towards its fountain-head: and in that we may behold the sinner returning to his God. Even from the partial back-currents which are occasioned by local obstacles, we may behold the parallel yet more strikingly illustrated: for in either case, these may serve to shew, that, as in man’s departure from God there are some risings of compunction, and some little, though ineffectual, restraints, from the remonstrances of an accusing conscience; so, in the believer’s return to God, there are some remnants of corruption, which betray a want of that completeness of soul, which he will enjoy in a better world. But the point particularly to be noticed is, How is this change effected? How is it effected in the river? Is it through the power and instrumentality of man? No: it is by the invisible, but powerful, attraction of the moon. The operation of the moon is not seen but in its effects: yet it is not on that account denied: the effects are unquestionable; nor can they reasonably be traced to any other cause; at all events they cannot in the smallest possible degree be ascribed to man. And how is the change effected upon the souls of men? It is the Holy Spirit who operates upon them to bring them back to God. True, his operations are not seen, except in the effects produced by them: but those effects infinitely exceed all human power: and in the unerring word of God they are ascribed to the Holy Spirit, whose peculiar office it is, not only to regenerate us at first, but progressively to form us after the Divine image, and to render us meet for our heavenly inheritance [Note: Tito 3:3; Tito 3:5.]. That there are defects in the best of men is certain; but that only makes the analogy more complete. There are, and will be, intervening obstacles, that will, at some times, and under peculiar circumstances, interfere with the believer’s progress [Note: Romanos 7:18.]: but these do not interrupt his general course, or give any just cause for questioning the influence under which he moves [Note: Romanos 7:21.]. His habitual “walk is, not after the flesh, but after the Spirit [Note: Romanos 8:1; Romanos 8:5.].” We have said, that the work is progressive. He goes from grace to grace [Note: 2 Pedro 3:18.], from victory to victory, “growing up into Christ in all things, till he arrive at the measure of the stature of the fulness of Christ [Note: Efésios 4:7; Efésios 4:13.].” At first he is represented in the Scriptures as “a child, then as a young man, and then as a father [Note: 1 João 2:12.]:” and the work in his soul is compared to the corn, which appears first in “the blade, then in the ear, and then as the full corn in the ear [Note: Marcos 4:28.].” These very comparisons shew, that the believer is not at first all that he will be at a future period: his heart will be more and more weaned from earthly things, and with more and more intensity be fixed on things above, till he is altogether “changed into the image of his God in righteousness and true holiness [Note: Efésios 4:24.].” This advance towards maturity will be more or less visible to all around him. There will be in him more solidity, more uniformity, more consistency. His principles will be more and more commended to all around him by their efficacy to “beautify his soul [Note: Salmos 149:4.],” and to adorn his life [Note: 1 Pedro 3:3.]. In a word, he will be renewed, not in his mind only, but “in the spirit of his mind [Note: Efésios 4:23.],” and will become “an epistle of Christ known and read of all men,” an epistle not “written by any human hand, but by the Spirit of the living God [Note: 2 Coríntios 3:2.].” He will be in himself, and will constrain all who know him to acknowledge that he is, what the Scriptures emphatically call, “A man of God [Note: 2 Timóteo 3:17.].”

And what is the result of all this? What, but that in and by the whole of this work, the Holy Spirit performs the office of a Comforter? Under this character, “the world know him not, neither can receive him: but believers do know him; for he dwelleth with them, and shall be in them [Note: João 14:16.]” throughout the whole of their earthly pilgrimage. Even at their first coming to Christ, the Holy Spirit, in some measure, dischargeth this office, speaking peace to their troubled consciences, and enabling them to rejoice in their unseen, but beloved Saviour [Note: 1 Pedro 1:8.]. This was eminently conspicuous on the day of Pentecost, when the whole multitude of believers, who had just before been filled with terror, “ate their bread with gladness and singleness of heart, blessing and praising God [Note: Atos 2:46.].” But through the whole course of their future life, he carries on this work, revealing Christ more and more clearly to them, and applying the promises with sweet assurance to their souls. Hence the word so applied is said to “work by the power of the Spirit of God [Note: Romanos 15:19.],” and to “come to men, not in word only, but also in power, and in the Holy Ghost, and in much assurance [Note: 1 Tessalonicenses 1:5.];” and the Holy Ghost himself is called “the Holy Spirit of promise [Note: Efésios 1:13.],” because in this way he makes use of the promises for their good. Thus he performs the office of a Comforter towards Christ’s redeemed people: he gives them near “access to God” in prayer [Note: Efésios 2:18.]; and in their supplications “helps their infirmities [Note: Romanos 8:26 and Jude, ver. 20.],” and “makes intercession for them, and in them, according to the will of God [Note: Romanos 8:27.].” He is in them a Spirit of adoption, enabling them to go to God with confidence, crying, Abba, Father [Note: Romanos 8:15.]; and, “shedding abroad God’s love in their hearts [Note: Romanos 5:5.],” he “witnesses with their spirits, that they are children of God [Note: Romanos 8:16.].” In this way, also, he establishes them in Christ [Note: 2 Coríntios 1:21.], and “seals them unto the day of redemption [Note: 2 Coríntios 1:22. with Efésios 1:17.],” and “is within them an earnest of their heavenly inheritance [Note: Efésios 1:14].” “An earnest” is a part of a payment, and a pledge of the remainder; and such is the Holy Spirit in the believer’s soul, giving him already, in possession, a measure of the heavenly felicity, and assuring to him, in due season, the full and everlasting possession of it. In a season of affliction especially do the communications of his grace abound. We read of those who “received the word with much affliction, and joy of the Holy Ghost [Note: 1 Tessalonicenses 1:6.];” and “in proportion as any person’s afflictions abound, the Holy Ghost will make his consolations to abound” with still greater and more transcendent efficacy [Note: 2 Coríntios 1:5.].

It is worthy, however, of observation, that the comforts which he administers at an earlier, and at a more advanced period, are, for the most part, widely different; the one being rather of a tumultuous nature, the other more serene; the one more transient, the other more abiding; the one elevating the spirits of a man on account of the good that has accrued to him; the other humbling and abasing his soul, on account of his great unworthiness: the one is a fire recently kindled, in which there is a considerable mixture of flame and smoke; the other like a fire that has become bright and solid, and burns with an unobtrusive, but mighty, efficacy. In confirmation of what I have said, I need only add, that this is the very description which God himself has given us of his kingdom: that it “consists not in externals of any kind, but in righteousness, and peace, and joy in the Holy Ghost [Note: Romanos 14:17.].”

And now, will any one say that these blessings were peculiar to the apostolic age, and are not to be expected by us? What then is the meaning of that interrogation, which St. Paul addressed to the whole Corinthian Church, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you [Note: 1 Coríntios 3:16.]?” And, again, “Know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates [Note: 2 Coríntios 13:5.]?” Hence it is evident, that this is a truth, of which we must not only have the actual experience, but a consciousness also, that it is realized in us: and the man who questions it as a matter of Christian experience, has yet to learn the very first principles of the Christian faith: for even to the murderers of our Lord did St. Peter on the day of Pentecost announce, that this blessing should be theirs; and that too even to their latest posterity: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost: for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call [Note: Atos 2:38.].” In fact, this is the promise which was originally made to Abraham for himself and all his believing posterity, whether of the Jewish or Gentile world, even “the promise of the Spirit through faith [Note: Gálatas 3:14.].”

This objection therefore being set aside, I confidently ask whether I have carried any one of these matters to excess, either requiring more than the Scriptures require, or promising more than the Scriptures promise? I can truly say, that I have exercised all possible caution on this head. I know and lament, that there are crude and enthusiastic conceits entertained by some, who would have us believe that they are actuated by certain divine impulses, irrespective of the word as the medium of conveying them, and in despite of the vanity and folly which they themselves betray as their invariable result. But I trust, that not one word that I have spoken can be thought to have countenanced any such conceits as these. The written word is the medium by which the Spirit works, and the standard by which his agency must be tried: and, if his operations do not produce holiness, as well as light and comfort, they are no better than a delusion, a desperate and a fatal delusion. The offices of the Holy Spirit cannot be separated from each other. He is a Teacher, a Sanctifier, and a Comforter: and I advisedly place the office of a Sanctifier between the other two, because it is equally connected both with that which precedes, and with that which follows;—with that which precedes, as the end for which divine teaching is administered, and with that which follows, as that without which no true comfort can possibly exist. I entreat, then, that you will all look for the gift of the Holy Spirit, to impart to you these blessings: and, I declare before God, that no one of you will ever behold the face of God in peace, if you do not both desire and obtain the Holy Spirit for these ends. The word of God is immutable; “If any man have not the Spirit of Christ, he is none of his.”
If any be disposed to deride the sacred influences of the Spirit, imputing to Satan, as it were, what is wrought by the Holy Ghost, let them beware of the sin against the Holy Ghost; for they tread close upon it, if they do not actually commit it. I would have them remember, that, in proportion to the light against which they offend, and the malignity with which they utter their scoffs, they approach this fatal sin: and, if once they do commit it, our blessed Lord declares, that “they shall never have forgiveness, either in this world, or in the world to come; and that they are therefore in danger of eternal damnation [Note: Mateus 12:32, and Marcos 3:28.].”

On the other hand, if any have experienced the workings of the Holy Spirit to bring them to Christ, let them watch and pray against temptation and sin of every kind, lest by any open or secret declension from the ways of God, they “grieve [Note: Efésios 4:30.]” and “vex the Holy Spirit [Note: Isaías 63:10.],” and “quench” his sacred motions [Note: 1 Tessalonicenses 5:19.], and thus “their last end become worse than their beginning [Note: 2 Pedro 2:20.].”

But “I hope better things of this assembly, though I thus speak [Note: Hebreus 6:9.].” Scoffers do not abound at this day as once they did. The truths of the Gospel are better understood, and its mysteries are more justly appreciated: and, provided only the deep things of God be stated with modesty and sobriety, they find a favourable acceptance now, where once, perhaps, they would only have provoked a smile. On that head, therefore, I feel no occasion to dwell. But this very circumstance, which renders a profession of piety more easy, makes the danger of departing from it more imminent; since, as in the case of the stony-ground hearers, that which is hastily received, is but too often as hastily relinquished [Note: Mateus 12:20.]. To every one of you then I say, “Hold fast that thou hast, that no man take thy crown [Note: Apocalipse 3:11.];” or rather, look to the Lord Jesus Christ for more enlarged “supplies of his Spirit [Note: Filipenses 1:19.]:” for “He has received this gift for men, even for the most rebellious [Note: Salmos 68:18.]: and as “God has not given the Spirit by measure unto him [Note: João 3:34.],” so is there no measure fixed for the dispensation of it to us. It is our privilege, not only to “have the Spirit,” but to “be filled with the Spirit [Note: Efésios 5:18.].” Many of you, I would hope, “have already received the first-fruits of the Spirit [Note: Romanos 8:23.]:” but be not satisfied with these. “Christ came, not only that you might have life, but that you might have it more abundantly [Note: João 10:10.].” He has promised to “pour floods upon those who are thirsty [Note: Isaías 44:3.].” Yes, he would have you to “live in the Spirit [Note: Gálatas 5:25.],” and “walk in the Spirit [Note: Gálatas 5:25.],” and “purify your souls by the Spirit [Note: 1 Pedro 1:22.],” and “abound in hope through the Spirit [Note: Romanos 15:13.]:” and be filled with “joy in the Holy Ghost [Note: Atos 13:52.].” See to it, then, that you avail yourselves of these immense advantages; and beg of God to “pour out his Spirit more and more abundantly upon you through Jesus Christ [Note: Tito 3:6.],” that, being “led in all things by the Spirit, ye may be, and give decisive evidence that ye are, the children of God [Note: Romanos 8:14.].” And may “the Holy Spirit be so richly poured out upon us from on high, that this our wilderness may become a fruitful field, and the fruitful field be so luxuriant as to be counted for a forest [Note: Isaías 32:15.]!”