justly and reasonably ascribed to the influence of the holy Spirit,
without supposing that our own freedom is impeded or infringed. For
influence is not compulsion; and we are every day induced by others to
do that which we should not have done of ourselves, without feeling
or suspecting that the least violence is offered to our free-will.
_A convincing truth_ clearly presented to us; _a virtuous thought_
incidentally suggested; _a gleam of hope or gladness_, suddenly let in
upon us; all this is no more than we frequently experience in the company
of wise and good men, who yet would be much surprised, and would have
reason to think themselves much injured, if we complained of any undue
influence exerted by them. Yet thus it is, and thus only, that the holy
spirit _constraineth us_: and the scriptures are so far from representing
this constraint under the idea of force, or physical necessity, that they
speak of it as the perfection of moral freedom: _Where the spirit of the
Lord is_, says the Apostle, _there is liberty_[50].
Having, therefore, seen in _what sense_ it is affirmed that the spirit
_giveth_ life; and in _what way_, consistently with the free use of our
faculties, he dispenses this gift, and exercises a variety of offices
towards us; it remains,
III. In the last place, to see what _returns of duty_, as corresponding
to the several characters of the holy Spirit, and resulting from the
relations in which we stand to him, are required on our part; in other
words, what we are to do, before we can hope to be _transformed by the
renewing of our minds_, under the influence of the holy Spirit.
One previous indispensable condition of our obtaining that influence
seems to be, that we ASK _it_, that is, put up our petitions to God for
it: a consideration, which, while it shews the utility, the necessity of
prayer, sufficiently accounts, I doubt, to many of us, for the little
or no effect which, as we pretend and sometimes lament, this renovating
power of the spirit has upon us.
This duty of prayer being supposed; with regard to the holy spirit
himself, _in general_, all the reverence, honour, worship, which his
divine nature exacts from us, and all the love and gratitude which his
gracious concurrence with the Father and the Son, in the great work of
our redemption, so eminently deserves, are to be religiously paid to him.
More _particularly_, we are to consider, that to the several characters
or offices, sustained by this divine person, and exercised towards us,
several duties respectively correspond; which indeed are obvious enough,
but must just be pointed out.
1. If a ray of light break in upon us, if a new degree of knowledge be
imparted to us, if we see the truth of the gospel more clearly in any
respect than before we had done, we cannot mistake in ascribing this
additional information or conviction (which comes very frequently we
know not how, and when the general bent of our thoughts, perhaps, lies
another way) to the illuminating spirit within us; and we are to see to
what further purpose that illumination may serve, and how far it may go
towards dissipating the darkness of our minds in other instances.
2. If we feel (as at times we all of us do) a vicious inclination
checked, a virtuous purpose encouraged, a moral or a pious sentiment
suggested, these secret motions are, nay, must be, from the holy Spirit;
and our duty is to entertain and to improve them.
3. Or, again, if we perceive our devotions to be quickened, our hopes
enlivened, our faith fortified, though the present state of our temper
or constitution may be instrumental in producing these effects, yet, if
they go no father than scripture warrants, and right reason allows, we
shall not mistake (having the express promise of our Lord and Master) in
ascribing these consolations of peace and joy to the _Comforter_; we may
regard them as _the earnest and pledge of the spirit in our hearts_[51]:
and then, our part is so to cherish and use them, as to _go on from
strength to strength_[52], till we arrive at perfection.
You see there is enough for us to do, though _the spirit strive with our
spirit_[53], and in such sort that we derive the power _to will and to
do_[54] what we ought, ultimately from him.
I know that this, and other things, which on the authority of scripture,
I have delivered on the present subject, will appear strange to natural
reason. But so that scripture has prepared us to expect they would do.
_For the natural man_, says the Apostle, _receiveth not the things of
the spirit of God: for they are foolishness unto him_[55]. And to the
same purpose our divine Master himself, speaking _of the spirit of truth;
whom_, says he, _the world cannot receive, because it seeth him not,
neither knoweth him: but ye_, addressing himself to his disciples [that
is, to men, who walk by _faith_, and not by sight] _ye know him, for he
dwelleth with you, and shall be in you_.
On this assurance, then, we may reasonably believe what, by reason,
we cannot understand. And the substance of what we are to believe on
this whole subject, is contained in a single text of St. Peter, where
the _three_ divine persons, yet ineffably _one_ God, “_the Trinity in
unity_[56],” whom we adore, and their respective offices, are accurately
distinguished. For in the opening of his first epistle, he pronounces the
Christians, to whom he writes, ELECT, that is, entitled to salvation,
_according to the foreknowledge_, or pre-determination[57], _of God the
father; through the sanctification of the Spirit unto obedience; and
sprinkling of the blood of Jesus Christ_.
In these memorable words, we have a brief, yet clear epitome of our whole
faith. And thus at length you see that, though eternal life be _the gift
of_ GOD _in his_ SON, it is only ensured, and finally conveyed to us, by
the ministry of _his_ HOLY SPIRIT: to which blessed TRINITY, therefore,
be all honour, and praise, and adoration, now and for ever! AMEN.
SERMON XXXII.
PREACHED JUNE 19, 1774.
2 COR. vii. 1.
_Having therefore these promises (dearly beloved) let us cleanse
ourselves from all filthiness of flesh and spirit, perfecting holiness in
the fear of God._
Our discourses from this place turning very much, as they ought to do,
on the great Christian doctrine of salvation, that is, of _eternal
life_, considered as the gift of God to mortal and sinful man, through
the redemption of his Son, and the sanctification of his holy Spirit, it
would be a strange neglect in us, if we did not take care to remind our
hearers of the effect which that doctrine ought to have upon them.
This duty I mean now to discharge towards you: and I cannot do it
more properly than by enforcing that advice which St. Paul gave the
Corinthians, as the result of a long and eloquent discourse to them on
the same subject. _Having_ THEREFORE (says he) these promises [i. e. the
promise of _eternal life_, and of _acceptance through Christ_, so as to
become _the people of God_, nay _the sons of God_, with other assurances
of the like sort[58], interspersed in the two preceding chapters, _Having
these promises_] _let us cleanse ourselves from all filthiness of flesh
and spirit, perfecting holiness in the fear of God_.
The inference, you see, is direct to our purpose: and common ingenuity,
if nothing else, might well engage us, in return for such great and
precious promises, to draw the same conclusion for ourselves. But, when
we further consider that these promises are conditional, and made only
to those who obey the giver of them[59], interest, as well as gratitude,
will oblige us to yield that obedience so expressly required of us.
This obedience is briefly summed up in the direction; _to cleanse
ourselves from all filthiness of flesh and spirit_, that is, to take
care, agreeably to the double obligation imposed upon us by the distinct
parts of our constitution, that we consult the integrity both of our
bodies and minds; and preserve them both from that defilement which each
of them, according to its nature, is liable to contract in this state of
moral probation.
I. With regard to the FLESH, the gross vices which defile that part of
our frame, are so expressly condemned by the law of reason, as well
as of the gospel, and are so repugnant to the inbred modesty of every
man, especially, a such as have had their natural sense of decency
quickened by a good education, that but to mention them in this place,
I would hope, is quite sufficient. If I go farther, it shall only be to
remind you of one thing, which I have explained at large on a former
occasion[60], That Christianity hath added unspeakably to the worth and
dignity of the human body, by considering it no longer as the store-house
of impure lusts, but as the habitation, the _temple_ of the living God,
to whose sole use it is now dedicated[61].
The turpitude, the dishonour, the impiety of desecrating this sanctuary
of the holy Spirit by sordid, carnal excesses, is then apparent to every
Christian.
But the vices of the SPIRIT do not always strike the attention so
forcibly; though they be as real as those of the body, and sometimes
more fatal. The reason is, that the spiritual part of man does not lie
so open to observation as the corporeal. The mind is not easily made an
object to itself; and, when it is, we have a strange power of seeing it
in a false light, and of overlooking its blemishes, or of even mistaking
them for beauties. In short, _the filthiness of the spirit_ may be long
unobserved, and therefore _uncleansed_, if it be not pointed out to us by
some friendly monitor, who is more practised in this mental inspection
than ourselves, or has less interest, however, to conceal our depravity
from us.
Permit me, then, to assume the charitable office of holding up to your
view these _spiritual vices_; not all of every sort (for that would be
endless) but the chief of those which tend more immediately to defeat the
gracious _promises_ made to us in the gospel.
II. I say nothing of that corruption which direct and positive infidelity
strikes through the soul, whether it be the infidelity of Atheism,
or what is called Deism; because, on men who espouse either of these
systems, the promises of the gospel take no hold; and because it ought
not, cannot be supposed, that men of no religion, or of no faith, appear
in these Christian assemblies. You will think me better employed in
pointing out such corruptions, as may not improbably adhere even to
believers; though concealed from their own observation, it may be, or
disguised, at least, to themselves, under various pretences.
1. The first of these that I shall mention is a sort of HALF-BELIEF,
which floats in the mind, and, though it do not altogether renounce
the hopes of the Gospel, is far from reposing a firm trust in them.
Many professed believers have, I doubt, this infirmity, this taint of
infidelity, still cleaving to them. They think Christianity an useful
institution; nay, they think it not destitute of all divine authority.
But then they reduce this authority to just nothing, by allowing
themselves to put it as low as they can—by taking great liberties in
explaining both its doctrines and precepts—by admitting such parts
of this revelation, as they believe themselves able to make out to
the satisfaction of their own minds, and by rejecting, at least by
questioning in some sort, whatever they cannot perfectly understand—by
treating some things as incredible, others, as impracticable; one part
of their religion as too mysterious, and another as too severe. “They
believe, they say, what they can: but, after all, there are many strange
things in this religion; and the evidence for the truth of them is not
so controuling, but that there is room for some degree of doubt and
hesitation.”
All this, perhaps, they do not say to others; nay, not to themselves,
except when they are pressed by some conclusion from scripture, which
either their prejudices, or their passions, make them very unwilling
to admit; and then they take leave to be as sceptical as the occasion
requires.
But now from such a faith as this, no wholesome or permanent fruits can
be expected. It has no root in them; and the _promises_, that should feed
and nourish it, have but a faint and feeble effect; just enough, perhaps,
to keep their hopes from dying outright, but much too little to push
them into any vigorous efforts of obedience.
The way for such to _cleanse themselves_ from this pollution of spirit
(for to the several defects, the proper remedy in each case shall, as
we go along, be subjoined) is, once for all, to examine the foundations
of their religion; and, if they find them, on the whole, solid and
satisfactory, to rely upon them thenceforth with a confidence entire and
unshaken. They should reflect, that every revealed doctrine, of whatever
sort, as standing on the same ground of infallible truth, is equally to
be admitted. There is no compromising matters with their divine Master:
they must either quit his service, or follow him without reserve. And
this, upon the whole, they will find to be the manly and the reasonable
part for them to take. To halt between two opinions so repugnant to
each other, to embrace so interesting a thing as religion by halves, is
neither for the credit of their courage, nor of their understanding.
Having then the _promise_ of eternal life, let them reckon upon that
promise, like men who know its value, and do not mistrust on what ground
it stands. If they are Christians at all, they cannot justify it even
to themselves not to be Christians in good earnest. And thus will they
happily escape the disgrace of an _irresolved and indolent faith_; which
involves them in much of the guilt, and in almost all the mischiefs, of
infidelity. But,
2. There are those who have not a doubt about the truth of Christianity,
and yet, through a certain LEVITY OF MIND, derive but little benefit from
their conviction.
This spiritual vice is, perhaps, the commonest of all others; and, though
it seems to have something prodigious in it, is easily accounted for from
the intoxication of health, youth, and high spirits; from the restless
pursuit of pleasure, which occupies one part of the world, and of
business, which distracts another; from a too passionate love of society
in many; from feverish habits of dissipation in more; and from a fatal
impatience of solitude and recollection in almost all.
But, by whichsoever of these causes the vice of inconsideration, we
have now before us, is produced and nourished, it is of the most
malignant sort, and being ready to branch out into many others, should
be resolutely checked and suppressed. Though there be nothing directly
criminal in the pursuit which takes us from ourselves, it is always
dangerous to lose sight of what we are, and whither we are going, and may
be fatal. For, not to believe, and not to call to mind what we believe,
is nearly the same thing. And when a temptation meets us thus unprepared,
it wants no assistance from infidelity, but is secure of prevailing by
its own strength, under cover of our inattention.
Such, I doubt not, is the sad experience of thousands, every day; while
yet the misjudging world, that part of it, especially, whose interest it
is to suppose that all men are equally destitute of religious principles,
rashly conclude that there is no faith, where there is so much folly.
“These hypocrites, say they, are convicted of the same unbelief,
which they perpetually object to us:” Alas, no: they are convicted of
inconsequence, only.
Not that this consideration excuses their guilt: it even aggravates and
inflames it. For, when _one thing_, only, _is needful_, and they know
it to be so, not to retain a practical, an habitual sense of it, but to
suffer every trifle to mislead, every sudden gust of passion to drive
them from _the hope_ and end _of their calling_, argues an extreme
depravity of mind, and deserves a harsher name than we commonly give to
this conduct.
However, soften it to ourselves, as we will, under any fashionable
denomination, the _spirit_ must be cured of this vice, or the _promises_
of the Gospel are lost upon us. And the proper remedy is but one. We must
resolve, at all events, to acquire the contrary habit of consideration.
We must meditate much and often on what we believe: we must force our
minds to dwell upon it: we must converse more with ourselves, how bad
company soever we take that to be, and less with the world, which so
easily dissipates our thoughts, and oversets our best resolutions.
If we would but every day set apart a small portion of our time, were it
but a few minutes, to supplicate the grace of God, and to say seriously
to ourselves; _I believe the promises, and I acknowledge the authority
of the gospel_; (and less than this, who can think excusable in any man,
whatever his condition of life may be, that calls himself a Christian?)
this short and easy discipline, regularly pursued, and, on no pretence
whatever, intermitted, would presently effect the cure we so much want,
and restore the sickly mind to its health and vigour.
3. Still, there may be a general belief in the promises of the Gospel,
and a good degree of attention to them, and yet men may be but little
impressed by what they thus believe and consider. This affection of the
mind is sometimes experienced, but has hardly acquired a distinct name.
Let us call it, if you please, a DEADNESS, or INSENSIBILITY OF HEART;
which, so far as it proceeds from natural constitution, is a misfortune
only; but, when cherished or even neglected by us, it becomes a fault.
The danger of it lies here, lest by seeing with indifference the most
important objects of our hopes and fears, we come by degrees to neglect
or overlook them; to question, perhaps, the reality of them; or, to
lose, however, the benefit which even a calm view of these objects, when
frequently set before the mind, must needs convey to us.
The rule in this case plainly is, To prescribe to ourselves such a
regimen as is proper to correct this spiritual lethargy: that is, to
stimulate the sluggish mind by the most poignant reflexions; to bring
the objects of our faith as near and close to us as we can; to paint them
in the liveliest colours of the imagination, which, when touched itself,
easily sets fire to the affections; and, above all, to keep our eye
intently and steadily upon them.
We may see the utility of this regimen, in a case which is familiar to
every body.
When we look forward to the end of life, it appears at a vast distance.
The many, or the few years, that lie before us, take up a great deal of
room in the mind, and present the idea of a long, and almost interminable
duration. Hence the fatal security in which we most of us live, as
conceiving that, when so much time is on our hands, we need not be
sollicitous to make the most of it.
But that all this is a mere delusion, we may see by looking back on the
time that is already elapsed. We have lived in this world, twenty, forty,
it may be, many more years: yet, in reflecting on this space, we find it
just nothing: the several parts of it run together in the mind, and the
first moment of our existence seems almost to touch upon the present.
Now, by anticipating this experience, and applying it to the remaining
period of our lives, we may satisfy ourselves, that the years to come
will pass away as rapidly, and, when gone, will appear as inconsiderable
as the past; and the effect of this anticipation must be, to convince us,
that no part of this brief term is to be trifled with, or unimproved.
Then, again, we have the power of imaging to ourselves, in a very lively
manner, the circumstances in which death surprises very many thoughtless
persons every day; and what we should feel in their situation.
Lay then these two things together; make _the shortness of life_, and
_the terrors of an unprepared death_, the frequent object of your
meditation; and see if the most callous mind will not presently be much
affected by them.
4. The fourth and last vice of the spirit, which I have time to mention
to you, is rather, perhaps, to be accounted a complication of vices.
But what I mean is that unhappy turn of mind which prompts many persons
to elude the effects of faith, reflexion, and even a lively sense, in
matters of religion, by certain tricks of SOPHISTRY, which they practise
on themselves. They believe, and they would gladly obtain, the promises
of the gospel, but repentance, they suppose, will supply the place of
uniform obedience: they will repent, but not yet; there is time enough,
and fitter for that purpose, when passion cools, and the heat of life is
over: or, they fancy to themselves an inexhaustible fund of goodness in
their religion; the terms of it may not be rigidly insisted upon; the
promises may not be so conditional as they seem to be; and the threats,
without doubt, will not be punctually executed. At the worst, there is
no need to despair of mercy, considering the frailty of man, and the
infinite merits of the Redeemer.
Such reasonings as these argue a depraved mind, and tend, further, to
deprave it. But your good sense prevents me in the confutation of them.
I would only observe, that this vice is, as I said, a complicated one:
for, together with the unfairness and disingenuity (which belongs to all
sophistry, as such) we have here united (what is too common in religious
sophistry) a great deal of unwarrantable presumption.
The remedy in the case is, To cultivate in ourselves a modest and
ingenuous love of truth; an awful reverence of the revealed word, and
that simplicity of heart which excludes all artifice and refinement.
From these so pernicious vices of the spirit, then, that is, from a
_fluctuating faith_, an _inconsiderate levity_, an _inapprehensive
deadness of heart_, and a _perverse sophistical abuse of the
understanding_, let us emancipate ourselves by a firm, attentive,
vigorous, and ingenuous dependance on the promises of the gospel; from
these defilements, I say, in particular (having shaken off the other
more sordid corruptions of the _flesh and spirit_) let us anxiously
_cleanse_ our minds, with the view of _perfecting holiness_, as the text
admonishes, IN THE FEAR OF GOD.
This last clause is by no means an insignificant one; as ye will see
by recollecting, that the true temper of a Christian is, hope mixed
with fear; _hope_, to animate his courage, and _fear_, to quicken his
attention. For, unless this principle of fear, not a servile, but filial
fear, inform the soul and invigorate its functions, we shall be far from
PERFECTING HOLINESS; we shall at best exhibit in our lives but some
broken, detached, incoherent parcels of it. A steady, uniform piety, such
as begets that _hope, which maketh not ashamed_[62], is only kept up by
a constant watchfulness and circumspection; which our probationary state
plainly demands, and which nothing but _the fear of God_ effectually
secures.
SERMON XXXIII.
PREACHED APRIL 8, 1776.
1 TIM. iii. 16.
_Without controversy great is the mystery of godliness: God was manifest
in the flesh; justified in the spirit; seen of Angels; preached to the
Gentiles; believed on in the world; received up into glory._
The inspired writers, sometimes, dilate on the articles of the Christian
religion; pursue them separately, and at length, for the fuller and more
distinct information of the faithful. Sometimes, again, they give them to
us, as it were, in clusters: they accumulate their awful doctrines and
discoveries, to strike and astonish the mind with their united force.
This _last_ is the method of the text, which I shall a little open and
explain; but so as to conform myself to the Apostle’s purpose in giving a
brief collective view of Christianity, that, the whole of it being seen
together, we may be the more sensibly affected by it.
1. This _great mystery of godliness_ opens with—GOD MANIFEST IN THE FLESH.
When the scheme of man’s redemption was laid, it was not thought fit
that an Apostle, a prophet, a man like ourselves, no nor an Angel or
Archangel, should be the instrument of it; but that the _word of God_,
the _Son of God_, nay _God_ himself (as he is here and elsewhere[63]
called) should take this momentous office upon him: that heaven should
stoop to earth, and that the divine nature should condescend to leave the
mansions of glory, inshrine itself in a fleshly tabernacle, should be
_made man_, should _dwell among us_, and _die for us_.