XXII. SERM. practised them. But by the assistance of God's good Spirit, all these things are made easy to the understandings, acceptable to the wills, and possible in the practice, to all true believers. Now this great blessing, of the fellowship of the Holy Ghost, is so far from being given as a reward of any thing we have done, or can do, that it is bestowed upon us before we do any thing at all, namely, when we are received into covenant with God; for then, that is, at our baptism, we are made children of God, a new creation, temples of the Holy Ghost, and heirs of the kingdom of heaven. And our life, after this, be it never so holy, is entirely owing to the constant influence, guidance, and assistance, of this Blessed Spirit. And it is for this reason, that christians are so often admonished not to look upon their own works as any thing in God's account meriting our justification; since, as God, for Christ's sake, forgives us our sins, so it is the Spirit of God alone, which enables us to walk worthy of such a favour all our days; shewing our thankfulness for the same, by our obedience; and glorifying God for His mercy to us, by an holy life. Now, forasmuch as christians are but too apt to fall into a carnal security, they are to be often called upon to try whether they have the Spirit of God dwelling in them, or whether they have not lost, or are in danger of losing, so necessary a guide? But how must they do this? Why, they must have such marks as cannot possibly deceive any, but such as are willing to be deceived. We do not bid them, for instance, look to their own inward experiences, since even good men often lament their want of faith, even when they are supported by it. And many, with little reason, fancy themselves to have the Spirit of God, when a worse spirit governs them. We must therefore tell christians, that they have no way so sure of knowing whether they have the Spirit of God, as by considering the fruits the spirit which possesseth them produceth in them; namely, whether their great aims and designs are to be happy in this world, or to please God, and to secure the fellowship of His Holy Spirit unto their lives' end. This every body is capable of knowing, who will be at the pains of searching the bottom of his own heart. For if he finds that his thoughts are chiefly upon another world, and that this so affects his heart, that his endeavours after holiness are sincere; then he may be well assured all is well with him. He has the word of God for it, Rom. viii. 1, 16: "There is verily now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. The same Spirit beareth witness with our spirit (or consciences), that we are the sons of God." That is, if we are led by the Spirit of God to walk worthy of Him that hath called us, we may be satisfied in our minds, that we are under God's protection, guidance, and favour. It now remains, that we consider how we may continue so ; that is, how we may secure the fellowship of the Holy Ghost, which we receive in baptism, unto our lives' end. And first; though we owe all the grace which God has given us to His Holy Spirit, and must always depend upon Him for the continuance of it, yet we must still use our best endeavours in the use of those means which God has ordained, in order to fit us for heaven. For certainly men take the most effectual way to deprive themselves of God's assistance, when they neglect to do what is already in their own power, that is, what God has enabled them to do, though it be never so little; for when a man does what he can, it is a sign that he is sincere. And therefore, at the same time that the Holy Scriptures bid us to depend upon God, they exhort us 66 to work out our own salvation;" that is, on our Phil. 2. 12. part to do all that God by His preventing grace has convinced us we ought to do, and which by His assisting grace He will enable us to do, if we sincerely ask His help. And secondly; that we may secure the presence and assistance of God's Spirit, we must be careful to mind His godly motions, exciting us to our duty, checking us when we are doing amiss, and comforting us when we do what pleaseth God. Not to do this is, as the Apostle speaks, "doing de- Heb. 10. 29. spite to the Spirit of grace;" "resisting the Holy Ghost," as Acts 7. 51. St. Stephen says the Jews and their fathers had done, which brought destruction upon them. Lastly; we must above all things be careful not to grieve SERM. and provoke Him to forsake us, by sensuality, by uncleanness, XXII. or by living in any known sin; and even by an undue appli cation to, and an affection for, earthly things, which, our Matt.13.22. Lord assures us, will choke the word, and the Spirit, by which it becomes a means of grace, and it becometh unfruitful. If to this we add our sincere prayers, out of a true sense of our own inability, and God's readiness to help us through the mediation of Jesus Christ; we shall then be secure of the assistance of God's Holy Spirit, being assured by our Lord Luke 11.13. Himself, that our heavenly Father will give the Spirit to them that ask Him, as certainly and readily as any father will give good things to his children that ask him bread, or what is needful for their life and well being. And now, good christians, you see the necessity of Christian baptism, by which we have the Spirit given unto us; without which Spirit it is impossible for any man to work out his salvation. You see the reason why very many, though they have received the earnest of God's Spirit in baptism, are yet as wicked as those that never heard whether there was any Holy Ghost or not. They have neglected His motions; they have grieved Him by their evil deeds; they have forced Him from them, and are become servants of another master, whose delight is in wickedness. You see therefore the necessity there is of walking warily, lest by adding one sin to another we provoke God to leave us to ourselves; for then you have heard who it is that immediately takes possession of us. You see of what little use it is to be convinced of the truth of the Christian religion, if we do not seriously apply to the Spirit for grace to live as becomes the Gospel of Christ. Lastly; you see the danger of neglecting the means of grace which the providence of God affords us it is the ready way to be forsaken of God and left to ourselves. To conclude then. Do we desire the satisfaction of knowing whether we are under the government of the Spirit of God? Why, we are to consider whether we are led by the Spirit of God; that is, whether the fruits and effects of that Holy Spirit appear in our lives and conversations. If, for instance, we love God, and endeavour to please Him to the best of our power; if we love our neighbour in deed, and in truth; that is, doing good as well as giving good words; if we are just in all our dealings, doing to others as we would be dealt with ourselves; if we deny our own wills, and resolve never to please ourselves by displeasing God; if we are afraid of sin, and keep at a distance from it; if we apply to God in all our necessities, and willingly submit to what His providence shall order for us; why then, we are sure these are the fruits of the Spirit; that He abideth with us, and will be with us, while we continue to walk in this way. On the other hand: if a man has cast off the fear of God; runs headlong into temptations; lives in the practice of known sins; is fond of every thing that may divert his thoughts from the care of his soul; why then, he may be sure of it, he is led by the devil, and is in the way of perdition. Let us therefore not flatter ourselves in a concern of so great moment. A wicked life is a sure mark that men do not belong to God. The Apostle speaks plain to this purpose: "In this the children of God are manifest, and the 1John 3.10. children of the devil; whosoever does not righteousness is not of God." In one word: if we would secure the friendship and fellowship of the Holy Ghost, we must listen to Him, and obey His godly motions; we must keep a conscience void of offence towards God, and towards man. We must pray daily for His gracious assistance, and commit ourselves entirely to His guidance and blessing. And that we may not believe every spirit, we must still have an eye to the Word of God, established by miracles; by which we shall easily distinguish His will from the suggestions of our own corrupt hearts; we shall see the truth, be governed by it, and shall be secure from the fear of evil. Now unto Him who sanctifies us, and to Jesus who has redeemed us, and to God our Creator, be all honour and glory for ever. Amen. SERMON XXIII. CHRISTMAS, EPIPHANY, &c. THE REASON AND THE EXTENT OF GOD'S LOVE IN SENDING HIS O DEUS, fons misericordiæ, illumina amore tuo oculos meos, ut charitatem tuam erga nos immensam ego ipse agnoscam, et gratiæ tuæ delicias adeo degustem, ut mirabilia tui amoris ex verbis meis reluceant, ut ego, et populus qui me audiunt, hoc amore impleti, omnia ea, quæ tibi displicent, abnegemus, et in imaginem tuam magis magisque transformemur. Concede hæc propter Jesum Christum amoris tui filium. Amen. See John 3. 16; 2 Cor. 5. 18. 1 JOHN iv. 9. In this was manifested the love of God towards us, because that God sent His only begotten Son into the world, that we might live through Him, [that is, through faith in Him.] EVERY thoughtful man has two things much at heart: how he may appease God, and how he may please Him. First; how he may appease God; for every man for himself knows, that he has done many things to offend Him. Secondly; how he may live so as to please God; for we know by experience, that if men were left to their own inventions, they would take such ways to gain the favour of God, as would rather provoke His displeasure. Now, God has made these two things known to us by Jesus Christ, whom He sent into the world for these very purposes, to reconcile us to God, and to make known to us the will of God; that is, how we may live so as to please Him. Or, as Zacharias expresses both these blessings, |