Sermon I

If any man have not the Spirit of Christy 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 development 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. But, m entering on a subject so deeply mysterious as this, 1 may well ask, “Who is sufficient for these things f” 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 j£uman 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 po 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 suth’cieniiy near us to exercise any material control 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 ug 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 pro cess, 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 show 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.”* 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 farther 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

1 Cor. ii. 3.

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 show, 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.

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. t And as uch 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. A men.”y

* 1 Pet. 1. 12. 1 Cor. ii. 4. t Matt, xxviii. 19.

t 2 Cor. xiii. 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 Scripturesbear witness to him as God, equally with the Father and the Son. Ananias, “in lying to the Holy Ghost, lied unto God.’”* And we, in being his temples, are the temples of the living GodA 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 ,f and The Spirit of the So?i,§ under which latter designation we are at 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

* Acts v. 3, 4. t 1 Cor. iii. 17, with vi. lft

J Matt, x, 20. John xv. 2G. $ Gal. iv. 6.

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.”*

The endowments of the Lord Jesus for his

“Luke i. 35.

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.”* 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: “TJie 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.”f

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

‘Jsa. xi. 2, 3 t Luke iv, 18, 19, with Isa. hi. 1, 2, divine Agent: “Tfie 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.”*

Further, it was “by the Spirit that he was led into the wilderness to be tempted of the devil;”t 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. “| 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:”§ 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 Spmt.”

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.”

‘• Luke iii. 22. t Matt. iv. 1. * Matt. xii. 28

§ Heb. ix. 14. (f 1 Pet. iii. 18.

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,* 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. “f 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, and instructed all his people in the wilderness.! It was by the Holy Ghost that he moved the prophets in succeeding ages to declare future events, § 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.”j| On all these occasions Christ acted by the instrumentality of the Holy Spirit, who, according to the plan fixed in the

Isa. xlii. 1, and liii. 11. t John xii. 49.

X 1 Pet. iii. 18 — 20. Neh. ix. 20. (s 2 Pet. i. 21.

H 1 Pet. i. 11.

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.”* He told them also that the Father would send them the Holy Ghost in his name -A yea, in an authoritative manner, “he breathed on them, and said, Receive ye the Holy Ghost :Mj 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.“§ I*1 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, 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

* John xvi. 7. t John xiv. 26. t John xx. 23. § Acis ii. 33. H John xvi. 13.

the Father that dwelleth in me, he doeth the works:“* and again, “The word which ye hear, is not mine, but the Father’s who sent me:”f 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 show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.”t

But there is a yet further reason for the Holy Spirit being called “the Spirit of Christ,” viz. that ft? 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 show it unto you.” Accordingly we rim!, 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, § and that, too, for the express purpose of bearing witness to Christ as the true Messiah. II It was

* John xiv. 10. + John xiv. 24.

t John xvi. 13 — 15. $ Heb. ii. 4.

ii John xv. 26.

-; that one and the self-same Spirit who wrought all in all.“* 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. “1” In fact, as Christ was the fountain from which, in all cases, the living water flowed,! and the reservoir from whence the holy oil descended through the golden pipes of divine ordinances upon all God’s waiting and obedient people,^ 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

1 Cor. xii. 7 — 11. tGal. t.22.

John vii. ?7 — 30. $ Zecb. iv. 6, 11, 12.

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.* 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.”f

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

Acts x. 43, 44, and xi. 15. i 1 Cor. ii. 10, % the Father and the Son, and is in every way entitled to the same respect, and “love,” and confidence, as they.*

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.”f 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 Sjiirit of hint 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 dwelltth in you.”

Rom. xv. 30. J 2 Tim. i. 14. Rom. viii. 9 — Ih.

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?”* 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 brainsick 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 telle us, he was no better than a devil all the while. t 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

MCor. xii.10. tJohnvi. 79, 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;”* 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. “t 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 show, 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.

Eph. ii. 22. i Eph. v. &

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.”* And again, he says, “When Christ, icho is our life, shall appear, then shall ye also appear with him in glory. “t

The particular operations of the Spirit of Christ will come under our consideration hereafter. My present object is merely to show 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,

* Gal. ii. 20. i Col. iii. 4.

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 ;* 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.“t 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 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 Bevenfold gift* impart:
Thy blessed unction from above,
!«■• comfort, life, and fire of love:”

* Jaraes i. 5. {2 Cor. ii 16.

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 iNicodemus, “How can these things be?“* 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

* John iii. 9, 10.

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 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 doe3 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”* (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;”t and that “the word being received with meekness as an engrafted word, hall prove as effectual, as it is able, to save your souls.”|

* Psa. x, 5. + Acts xvi. 14. J James i. 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.* 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. “t 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

* Luke xi. 13. t John iv. 10, 14.

may be heard and answered, and “the Saviour be magnified in the midst of us,”* and “our souls be saved in the great day of the Lord Jesus.”t

* Acts xix. 17. 1 1 Cor. v. 5,