Marks of having received the Holy Ghost.
ACTS xix. 2.
_Have ye received the Holy Ghost since ye believed?_
TWO different significations have been given of these words. Some have
supposed, that the question here put, is, Whether these disciples,
whom St. _Paul_ found at _Ephesus_, had received the Holy Ghost by
imposition of hands at confirmation? Others think, these disciples had
been already baptized into _John_’s baptism; which not being attended
with an immediate effusion of the Holy Spirit, the Apostle here asks
them, Whether they had received the Holy Ghost by being baptized
into JESUS CHRIST? And upon their answering in the negative, he first
baptized, and then confirmed them in the name of the LORD JESUS.
Which of these interpretations is the most true, is neither easy nor
very necessary to determine. However, as the words contain a most
important enquiry, without any reference to the context, I shall from
them,
_First_, Shew who the Holy Ghost here spoken of, is; and that we
must all receive him, before we can be stiled true believers.
_Secondly_, I shall lay down some scripture marks whereby we may
know, whether we have thus received the Holy Ghost or not. And
_Thirdly_, By way of conclusion, address myself to several
distinct classes of professors, concerning the doctrine that
shall have been delivered.
_First_, I am to shew who the Holy Ghost spoken of in ♦the text, is;
and that we must all receive him before we can be stiled true believers.
♦ duplicate word “the” removed
By the Holy Ghost is plainly signified the Holy Spirit, the third
Person in the ever-blessed Trinity, consubstantial and co-eternal with
the Father and the Son, proceeding from, yet equal to them both. He is
emphatically called Holy, because infinitely holy in himself, and the
author and finisher of all holiness in us.
This blessed Spirit, who once moved on the face of the great deep; who
over-shadowed the blessed Virgin before that holy child was born of her;
who descended in a bodily shape, like a dove, on our blessed LORD, when
he came up out of the water at his baptism; and afterwards came down in
fiery tongues on the heads of all his Apostles at the day of Pentecost:
this is the Holy Ghost, who must move on the faces of our souls; this
power of the Most High, must come upon us, and we must be baptized with
his baptism and refining fire, before we can be stiled true members of
CHRIST’s mystical body.
Thus says the Apostle _Paul_, “Know ye not that JESUS CHRIST is in you,
(that is, by his Spirit) unless you are reprobates?” And, “If any man
hath not the Spirit of CHRIST, he is none of his.” And again, says St.
_John_, “We know that we are his, by the Spirit that he hath given us.”
It is not, indeed, necessary that we should have the Spirit now given
in that miraculous manner, in which he was at first given to our LORD’s
Apostles, by signs and wonders; but it is absolutely necessary, that we
should receive the Holy Ghost in his sanctifying graces, as really as
they did: and so will it continue to be till the end of the world.
For thus stands the case between GOD and man: GOD at first made man
upright, or as the sacred Penman expresses it, “In the image of GOD
made he man;” that is, his soul was the very copy, the transcript of
the divine nature. He, who before, by his almighty fiat, spoke the
world into being, breathed into man the breath of spiritual life, and
his soul was adorned with a resemblance of the perfections of Deity.
This was the finishing stroke of the creation: the perfection both of
the moral and material world. And so near did man resemble his divine
Original, that GOD could not but rejoice and take pleasure in his
own likeness: And therefore we read, that when GOD had finished the
inanimate and brutish part of the creation, he looked upon it, and
beheld it was _good_; but when that lovely, God-like creature man was
made, behold it was _very good_.
Happy, unspeakably happy must man needs be, when thus a partaker of the
divine nature. And thus might he have still continued, had he continued
holy. But GOD placed him in a state of probation, with a free grant to
eat of every tree in the garden of _Eden_, except the tree of knowledge
of good and evil: the day he should eat thereof, he was surely to die;
that is, not only to be subject to temporal, but spiritual death; and
consequently, to lose that divine image, that spiritual life GOD had
not long since breathed into him, and which was as much his happiness
as his glory.
These, one would imagine, were easy conditions for a finite creature’s
happiness to depend on. But man, unhappy man, being seduced by the
devil, and desiring, like him, to be equal with his Maker, did eat of
the forbidden fruit; and thereby became liable to that curse, which the
eternal GOD, who cannot lie, had denounced against his disobedience.
Accordingly we read, that soon after _Adam_ had fallen, he complained
that he was naked; naked, not only as to his body, but naked and
destitute of those divine graces which before decked and beautified
his soul. The unhappy mutiny and disorder which the visible creation
fell into, the briars and thorns which now sprung up and overspread
the earth, were but poor emblems, lifeless representations of that
confusion and rebellion, and those divers lusts and passions which
sprung up in, and quite overwhelmed the soul of man immediately after
the fall. Alas! he was now no longer the image of the invisible GOD;
but as he had imitated the devil’s sin, he became as it were a partaker
of the devil’s nature, and from an union with, sunk into a state of
direct enmity against GOD.
Now in this dreadful disordered condition, are all of us brought into
the world; for as the root is, such must the branches be. Accordingly
we are told, “That _Adam_ begat a son in his own likeness;” or, with
the same corrupt nature which he himself had, after he had eaten the
forbidden fruit. And experience as well as scripture proves, that we
also are altogether born in sin and corruption; and therefore incapable,
whilst in such a state, to hold communion with GOD. For as light cannot
have communion with darkness, so GOD can have no communion with such
polluted sons of _Belial_.
Here then appears the end and design why CHRIST was manifest in the
flesh; to put an end to these disorders, and to restore us to that
primitive dignity in which we were at first created. Accordingly he
shed his precious blood to satisfy his Father’s justice for our sins;
and thereby also he procured for us the Holy Ghost, who should once
more re-instamp the divine image upon our hearts, and make us capable
of living with and enjoying the blessed GOD.
This was the great end of our LORD’s coming into the world; nay, this
is the only end why the world itself is now kept in being. For as soon
as a sufficient number are sanctified out of it, the heavens shall be
wrapped up like a scroll, the elements shall melt with fervent heat,
the earth, and all that therein is, shall be burnt up.
This sanctification of the Spirit, is that new birth mentioned by our
blessed LORD to _Nicodemus_, “without which we cannot see the kingdom
of GOD.” This is what St. _Paul_ calls being “renewed in the spirit of
our minds;” and it is the spring of that holiness, without which no man
shall see the LORD.
Thus then, it is undeniably certain, we must receive the Holy Ghost ere
we can be stiled true members of CHRIST’s mystical body. I come in the
_Second_ place to lay down some scriptural marks, whereby we may easily
judge, whether we have thus received the Holy Ghost or not. And the
_First_ I shall mention, is, our having received a spirit of prayer
and supplication; for that always accompanies the spirit of grace.
No sooner was _Paul_ converted, but “behold he prayeth.” And this was
urged as an argument, to convince _Ananias_ that he was converted. And
GOD’s elect are also said to “cry to him day and night.”
And since one great work of the Holy Spirit is to convince us of sin,
and to set us upon seeking pardon and renewing grace, through the
all-sufficient merits of a crucified Redeemer, whosoever has felt the
power of the world to come, awakening him from his spiritual lethargy,
cannot but be always crying out, “LORD, what wouldst thou have me to
do?” Or, in the language of the importunate blind _Bartimeus_, “JESUS,
thou Son of _David_, have mercy upon me.”
The blessed JESUS, as he received the Holy Ghost without measure, so he
evidenced it by nothing more, than his frequent addresses at the throne
of grace. Accordingly we read, that he was often alone on the mountain
praying; that he rose a great while before day to pray: nay, that he
spent whole nights in prayer. And whosoever is made partaker of the
same Spirit with the holy JESUS, will be of the same mind, and delight
in nothing so much, as to “draw nigh unto GOD,” and lift up holy hands
and hearts in frequent and devout prayer.
It must be confessed, indeed, that this spirit of supplication is often
as it were sensibly lost, and decays, for some time, even in those
who have actually received the Holy Ghost. Through spiritual dryness
and barrenness of soul, they find in themselves a listlesness and
backwardness to this duty of prayer; but then they esteem it as their
cross, and still persevere in seeking JESUS, though it be sorrowing:
and their hearts, notwithstanding, are fixed upon GOD, though they
cannot exert their affections so strongly as usual, on account of that
spiritual deadness, which GOD, for wise reasons, has suffered to benumb
their souls.
But as for the formal believer, it is not so with him: no; he either
prays not at all, or if he does enter into his closet, it is with
reluctance, out of custom, or to satisfy the checks of his conscience.
Whereas the true believer can no more live without prayer, than without
food day by day. And he finds his soul as really and perceptibly fed by
the one, as his body is nourished and supported by the other. A
_Second_ scripture mark of our having received the Holy Ghost, is, Not
committing sin.
“Whosoever is born of GOD, (says St. _John_) sinneth not, neither
can he sin, because his seed remaineth in him.” _Neither can he sin._
This expression does not imply the impossibility of a christian’s
sinning: for we are told, that “in many things we offend all:” It only
means thus much; that a man who is really born again of GOD, doth not
wilfully commit sin, much less live in the habitual practice of it. For
how shall he that is dead to sin, as every converted person is, live
any longer therein?
It is true, a man that is born again of GOD, may, through surprize,
or the violence of a temptation, fall into an act of sin: witness the
adultery of _David_, and _Peter_’s denial of his Master. But then,
like them, he quickly rises again, goes out from the world, and weeps
bitterly; washes the guilt of sin away by the tears of a sincere
repentance, joined with faith in the blood of JESUS CHRIST; takes
double heed to his ways for the future, and perfects holiness in the
fear of GOD.
The meaning of this expression of the Apostle, that “a man who is born
of GOD, cannot commit sin,” has been ¹fitly illustrated, by the example
of a covetous worldling, to the general bent of whose inclinations,
liberality and profuseness are directly opposite: but if, upon some
unexpected, sudden occasion, he does play the prodigal, he immediately
repents him of his fault, and returns with double care to his
niggardliness again. And so is every one that is born again: to commit
sin, is as contrary to the habitual frame and tendency of his mind, as
generosity is to the inclinations of a miser; but if at any time, he is
drawn into sin, he immediately, with double zeal, returns to his duty,
and brings forth fruits meet for repentance. Whereas, the unconverted
sinner is quite dead in trespasses and sins: or if he does abstain
from gross acts of it, through worldly selfish motives, yet, there is
some right eye he will not pluck out; some right-hand which he will not
cut off; some specious _Agag_ that he will not sacrifice for GOD; and
thereby he is convinced that he is but a mere _Saul_: and consequently,
whatever pretensions he may make to the contrary, he has not yet
received the Holy Ghost. A
¹ _Law_’s _Christian Perfection_.
_Third_ mark whereby we may know, whether or not we have received the
Holy Ghost, is, Our conquest over the world.
“For whosoever is born of GOD, (says the Apostle) overcometh the
world.” By the world, we are to understand, as St. _John_ expresses
it, “all that is in the world, the lust of the eye, the lust of the
flesh, and the pride of life:” And by overcoming of it, is meant,
our renouncing these, so as not to follow or be led by them: for
whosoever is born from above, has his affections set on things above:
he feels a divine attraction in his soul, which forcibly draws his mind
heavenwards; and as the hart panteth after the water-brooks, so doth it
make his soul to long after the enjoyment of his GOD.
Not that he is so taken up with the affairs of another life, as to
neglect the business of this: No; a truly spiritual man dares not stand
any day idle; but then he takes care, though he laboureth for the meat
which perisheth, first to secure that which endureth to everlasting
life. Or, if GOD has exalted him above his brethren, yet, like _Moses_,
_Joseph_, and _Daniel_, he, notwithstanding, looks upon himself as a
stranger and pilgrim upon earth: having received a principle of new
life, he walks by faith and not by sight; and his hopes being full
of immortality, he can look on all things here below as vanity and
vexation of spirit: In short, though he is in, yet he is not of the
world; and as he was made for the enjoyment of GOD, so nothing but GOD
can satisfy his soul.
The ever-blessed JESUS was a perfect instance of overcoming the world.
For though he went about continually doing good, and always lived as
in a press and throng; yet, wherever he was, his conversation tended
heavenwards. In like manner, he that is joined to the LORD in one
spirit, will so order his thoughts, words, and actions, that he will
evidence to all, that his conversation is in heaven.
On the contrary, an unconverted man being of the earth, is earthy;
and having no spiritual eye to discern spiritual things, he is always
seeking for happiness in this life, where it never was, will, or can be
found. Being not born again from above, he is bowed down by a spirit of
natural infirmity: the serpent’s curse becomes his choice, and he eats
of the dust of the earth all the days of his life. A
_Fourth_ scripture mark of our having received the Holy Ghost, is, Our
loving one another.
“We know (says St. _John_) we are passed from death unto life, because
we love the brethren.” “And by this (says CHRIST himself) shall all men
know that ye are my disciples, if ye have love one towards another.”
Love is the fulfilling of the gospel, as well as of the law: for “GOD
is love; and whosoever dwelleth in love, dwelleth in GOD.”
But by this love we are not to understand a softness and tenderness of
mere nature, or a love founded on worldly motives (for this a natural
man may have); but a love of our brethren, proceeding from love towards
GOD: loving all men in general, because of their relation to GOD;
and loving good men in particular, for the grace we see in them, and
because they love our LORD JESUS in sincerity.
This is christian charity, and that new commandment which CHRIST gave
to his disciples. _New_, not in its object, but in the motive and
example whereon it is founded, even JESUS CHRIST. This is that love
which the primitive christians were so renowned for, that it became a
proverb, _See how these christians love one another_. And without this
love, though we should give all our goods to feed the poor, and our
bodies to be burnt, it would profit us nothing.
Further, this love is not confined to any particular set of men, but
is impartial and catholic: A love that embraces GOD’s image wherever
it beholds it, and that delights in nothing so much as to see CHRIST’s
kingdom come.
This is the love wherewith JESUS CHRIST loved mankind: He loved all,
even the worst of men, as appears by his weeping over the obstinately
perverse; but wherever he saw the least appearance of the divine
likeness, that soul he loved in particular. Thus we read, that when he
heard the young man say, “All these things have I kept from my youth,”
that so far he loved him. And when he saw any noble instance of faith,
though in a Centurion and a _Syrophenician_, aliens to the commonwealth
of _Israel_, how is he said to marvel at, to rejoice in, speak of, and
commend it? So every spiritual disciple of JESUS CHRIST will cordially
embrace all who worship GOD in spirit and in truth, however they may
differ as to the appendages of religion, and in things not essentially
necessary to salvation.
I confess, indeed, that the heart of a natural man is not thus enlarged
all at once; and a person may really have received the Holy Ghost,
(as _Peter_, no doubt, had when he was unwilling to go to _Cornelius_)
though he be not arrived to this: but then, where a person is truly in
CHRIST, all narrowness of spirit decreases in him daily; the partition
wall of bigotry and party zeal is broken down more and more; and the
nearer he comes to heaven, the more his heart is enlarged with that
love, which there will make no difference between any people, nation,
or language, but we shall all, with one heart, and one voice, sing
praises to him that sitteth upon the throne for ever. But I hasten to a
_Fifth_ scripture mark, Loving our enemies.
“I say unto you, (says JESUS CHRIST) Love your enemies, bless them
that curse you, do good to those that hate you, and pray for them
that despitefully use you and persecute you.” And this duty of loving
your enemies is so necessary, that without it, our righteousness does
not exceed the righteousness of the Scribes and Pharisees, or even of
Publicans and sinners: “For if you do good to them only, who do good to
you, what do you more than others?” What do you extraordinary? “Do not
even the Publicans the same?” And these precepts our LORD confirmed by
his own example; when he wept over the bloody city; when he suffered
himself to be led as a sheep to the slaughter; when he made that mild
reply to the traytor _Judas_, “_Judas_, betrayest thou the Son of man
with a kiss;” and more especially, when in the agonies and pangs of
death, he prayed for his very murderers, “Father, forgive them, for
they know not what they do.”
This is a difficult duty to the natural man; but whosoever is made
partaker of the promise of the Spirit, will find it practicable
and easy: for if we are born again of GOD, we must be like him, and
consequently delight to be perfect in this duty of doing good to our
worst enemies in the same manner, though not in the same degree as he
is perfect: He sends his rain on the evil and the good; causeth his
sun to shine on the just and unjust; and more especially commended his
love towards us, that whilst we were his enemies, he sent forth his Son,
born of a woman, made under the law, that he might become a curse for
us.
Many other marks are scattered up and down the scriptures, whereby we
may know whether or not we have received the Holy Ghost: such as, “to
be carnally minded, is death, but to be spiritually minded is life and
peace.” “Now the fruits of the Spirit are joy, peace, long-suffering,
meekness,” with a multitude of texts to the same purpose. But as most,
if not all of them, are comprehended in the duties already laid down,
I dare affirm, whosoever upon an impartial examination, can find the
aforesaid marks on his soul, may be as certain, as though an angel was
to tell him, that his pardon is sealed in heaven.
As for my own part, I had rather see these divine graces, and this
heavenly temper stamped upon my soul, than to hear an angel from heaven
saying unto me, Son, be of good cheer, thy sins are forgiven thee.
These are infallible witnesses; these are _Emmanuel_, GOD with and in
us; these make up that white stone, which none knoweth, saving he who
hath receiveth it; these are the earnests of the heavenly inheritance
in our hearts: In short, these are glory begun, and are that good thing,
that better part, and which if you continue to stir up this gift of GOD,
neither men nor devils shall ever be able to take from us.
I proceed, as was proposed, in the _Third_ place, to make an
application of the doctrine delivered, to several distinct classes of
professors. And
_First_, I shall address myself to those who are dead in trespasses
and sins. And, O how could I weep over you, as our LORD wept over
_Jerusalem_! For, alas! how distant must you be from GOD? What a
prodigious work have you to finish, who, instead of praying day and
night, seldom or never pray at all? And, instead of being born again
of GOD, so as not to commit sin, are so deeply sunk into the nature of
devils, as to make a mock at it? Or, instead of overcoming the world,
so as not to follow or be led by it, are continually making provision
for the flesh, to fulfil the lusts thereof. And, instead of being
endued with the god-like disposition of loving all men, even your
enemies, have your hearts full of hatred, malice, and revenge, and
deride those who are the sincere followers of the lowly JESUS. But
think you, O sinners, that GOD will admit such polluted wretches into
his sight? Or should he admit you, do you imagine you could take any
pleasure in him? No; heaven itself would be no heaven to you; the
devilish dispositions which are in your hearts, would render all the
spiritual enjoyments of those blessed mansions, ineffectual to make
you happy. To qualify you to be blissful partakers of that heavenly
inheritance with the saints in light, there is a meetness required: to
attain which, ought to be the chief business of your lives.
It is true, you, as well as the righteous, in one sense, shall see GOD;
(for we must all appear before the judgment-seat of CHRIST) but you
must see him once, never to see him more. For as you carry about in you
the devil’s image, with devils you must dwell: being of the same nature,
you must share the same doom. “Repent, therefore, and be converted,
that your sins may be blotted out.” See that you receive the Holy Ghost,
before you go hence: for otherwise, how can you escape the damnation of
hell?
_Secondly_, Let me apply myself to those who deceive themselves
with false hopes of salvation. Some, through the influence of a good
education, or other providential restraints, have not run into the
same excess of riot with other men, and they think they have no need to
receive the Holy Ghost, but flatter themselves that they are really
born again.
But do you shew it by bringing forth the fruits of the Spirit? Do you
pray without ceasing? Do you not commit sin? Have you overcome the
world? And do you love your enemies, and all mankind, in the same
manner, as JESUS CHRIST loved them?
If these things, brethren, be in you and abound, then may you have
confidence towards GOD; but if not, although you may be civilized, yet
you are not converted: no, you are yet in your sins. The nature of the
old _Adam_ still reigneth in your souls; and unless the nature of the
second _Adam_ be grafted in its room, you can never see GOD.
Think not, therefore, to dress yourselves up in the ornaments of a
good nature, and civil education, and say with _Agag_, “surely the
bitterness of death is past:” for GOD’s justice, notwithstanding that,
like _Samuel_, shall hew you to pieces. However you may be highly
esteemed in the sight of men, yet, in the sight of GOD, you are but
like the apples of _Sodom_, dunghills covered over with snow, mere
whited sepulchres, appearing a little beautiful without, but inwardly
full of corruption and of all uncleanness: and consequently will be
dismissed at the last day with a “Verily, I know you not.”
But the word of GOD is profitable for comfort as well as correction.
_Thirdly_, Therefore I address myself to those who are under the
drawings of the Father, and are exercised with the Spirit of bondage,
and not finding the marks before mentioned, are crying out, Who shall
deliver us from the body of this death?
But fear not, little flock; for notwithstanding your present infant
state of grace, it shall be your Father’s good pleasure to give you the
kingdom. The grace of GOD, through JESUS CHRIST, shall deliver you, and
give you what you thirst after: He hath promised, he will also do it.
Ye shall receive the spirit of adoption, that promise of the Father, if
you faint not: only persevere in seeking it; and determine not to be at
rest in your soul, till you know and feel that you are thus born again
from above, and GOD’s Spirit witnesseth with your spirits that you are
the children of GOD.
_Fourthly_ and _Lastly_, I address myself to those who have received
the Holy Ghost in all his sanctifying graces, and are almost ripe for
glory.
Hail, happy saints! for your heaven is begun on earth: you have already
received the first fruits of the Spirit, and are patiently waiting till
that blessed change come, when your harvest shall be compleat. I see
and admire you, though, alas! at so great a distance from you: your
life, I know, is hid with CHRIST in GOD. You have comforts, you have
meat to eat, which a sinful, carnal, ridiculing world knows nothing of.
CHRIST’s yoke is now become easy to you, and his burden light. You have
passed through the pangs of the new birth, and now rejoice that CHRIST
JESUS is spiritually formed in your hearts. You know what it is to
dwell in CHRIST, and CHRIST in you. Like _Jacob_’s ladder, although
your bodies are on earth, yet your souls and hearts are in heaven: and
by your faith and constant recollection, like the blessed angels, you
do always behold the face of your Father which is in heaven.
I need not exhort you to press forward, for you know that in walking
in the Spirit there is a great reward. Rather will I exhort you, in
patience to possess your souls yet a little while, and JESUS CHRIST
will deliver you from the burden of the flesh, and an abundant entrance
shall be administered to you, into the eternal joy and uninterrupted
felicity of his heavenly kingdom.
Which GOD of his infinite mercy grant, through JESUS CHRIST our
LORD: To whom, with the Father, and the Holy Ghost, three
Persons and one GOD, be ascribed all honour, power, and glory,
for ever and ever.