Spiritual Refining, Religious treatise · Section 11 · Sermon 89
SERMON LXXXIX.
Of Gods giving his Spirit to a Man, and what that Promiſe implyes. Alſo of the Operations and Effects of the Spirit of God where it ſo comes.
EZEK. 36. 27.
And I will put my Spirit within you, &c.
WE have a further Deſcription in this Verſe of the Grace here promiſed; for although it be the ſame thing, yet the different expreſſions repreſent different notions about it. That which in the Verſe before is called an heart of Fleſh, is here called, My Spirit: And in the Verſe before, A new Spirit. For the opening of the words, let us conſider, the mercy vouchſafed; and ſecondly, the ſubject receptive of it. The mercy God calls, My Spirit. The Subject is, Within you. Of which in its due order.
At this time let us take notice of the mercy, My Spirit. It will be very impertinent to give you a Theological, and Biblical uſe of the word Spirit, which is of a great latitude in its ſignification. In this place a three-fold ſenſe may claim to be underſtood, which alſo may eaſily be compoſed and united, not oppoſed: For,
Firſt, By Gods Spirit, may be meant the third Perſon in the Trinity: ſo that they are promiſed here to be made partakers of it. Its a very grave and ſolid diſpute in Divinity, whether the godly, beſides the graces and fruit of the Spirit, are alſo made partakers of the Spirit it ſelf: ſome affirm it, others deny it. But no doubt ſeverall places of Scripture doe evidently demonſtrate that we do receive not onelyonly the graces of the Spirit, but the Spirit it ſelf; and therefore the Spirit is ſaid to dwell in us, and we are the temples of the Holy Ghoſt: But yet this is in ſuch a ſupernaturall and myſticall way, that though the plain Texts compell us to believe it, yet the manner how is very difficult to expreſſe: but this is not my work to doe at this time.
A ſecond ſenſe may be by ſpirit, to underſtand the ſoul, or ſpirit of a man, as renewed and qualified by the graces of the Spirit; and therefore its called in the verſe before, A new Spirit, which is the ſame with a new heart. So that Spirit is here put for the ſoul of a man, enlivened and quickned by the graces of Gods Spirit: and this ſenſe we conceive to be the moſt genuine and proper. Hence Ezek. 18. verſe 31. where you have that commanded as a duty, which is here promiſed as a gift: Make ye a new heart, and a new ſpirit; which cannot be primarily underſtood of the Perſon of the Spirit, but the graces of the Spirit. The laſt enſe that may here come in, is to take ſpirit, for heavenly activity, vigor, and holy impulſes, and motions from God, which are as the winde to the ſails, to carry it to its expected Haven. Now the firſt and this latter ſenſe cannot wholly be excluded, yet the ſecond is that, which I will pitch upon as moſt proper, bringing in the other by conſequence.
Doct. That Converſion is the enlivening, or qualifying of a man with the graces of Gods Spirit.Doct.
Thus Iohn 3. That which is born of the Spirit is Spirit. Hence the Godly are ſaid to have the Spirit in them, and guided by it, led by it, and are ſaid to walk after it. I need not multiply places for this. As Chriſts body was by an extraordinary ſupernatural manner, the Holy Ghoſt over-ſhadowing the Virgin Mary; In ſuch a miraculous way as to humane power and ſtrength, is this new, holy, and ſpiritual Creature bogotten. The Spirit of God moving upon the waters of the Ordinances, produceth this ſpiritual man: As at firſt God made the Fowls of the aire out of water, which ſoar up to the heavens.
To improve this neceſſary point, let us conſider, what is implyed in this promiſe, I will put my ſpirit into you: And,
Firſt, It ſuppoſeth every man naturally a meer dead lump, without life or motion What is implyed in this promiſe, I will put my ſpirit within you. 1.of himſelf to any thing that is holy. For as God at firſt breathed into Adam the breath of life, and he became a living ſoul; So God doth ſtill infuſe into us his graces, that make us live the life of the Spirit. Hence ſome Expoſitors make this promiſe to be Parabolically repreſented in the next Chapter, by the reſurrection of dry bones, whereas the winde is called upon to come and breath upon the Bones and ſinews and all parts to be united together, that they may live: So doth God in the Converſion of men. But that Parable is to repreſent the recovery of Iſrael out of their Captivity, and miſerable eſtate; which as to the eye of ſenſe, had no more poſſibility ever to return again then thoſe dry bones to live. Yet by way of ſimilitude, it may alſo repreſent their reſtitution unto a ſpiritual life of Grace, unto which they had more impoſſibility than to return unto their own Land. Oh then this very phraſe, I will put my Spirit into you, ſhould fall like thunder and lightning upon all thoſe Doctrines and Opinions that maintain Free-will, or the power of nature in Converſion. Can man co-operate to the infuſion of Gods Spirit? The order of nature, and the order of Grace, differ as much as heaven and earth, and one cannot prepare for the other; ſo that this expreſſion doth inform that we all are animall or ſenſual, deſtitute of the ſpirit. And as bruit beaſts cannot perform the Offices or acts of Reaſon; ſo neither can men naturally doe the actions of grace; he cannot pray or hear ſpiritually, he cannot love God, or repent of a ſin in a ſpirituall manner.
Secondly, This doth ſuppoſe an elevating or lifting up the heart of a man to thoſe affections and actions, which otherwiſe are far above his power. For as the Spirit of ….God, when it came upon men in other extraordinary wayes of aſſiſtance, they did thoſe things they were never able to doe before. Thus Sampſon, the Spirit came upon him, and gave him ſuch mighty ſtrength; ſo Paul had another Spirit, in reſpect of Government: thoſe gifts of Gods Spirit in the Church that made them work miracles, ſpeak with tongues, lifted them above humane power; ſo this Spirit of God ſanctifying, doth alſo raiſe a man to ſuch holy, ſpiritual, and ſublime dutie, that in former times he was not acquainted with: neither did he underſtand. Hence to be a man, to walk as a man, 1 Cor. 3. 2. in the Scripture Phraſe is a diminution, and a carnal imperfection, becauſe we are to have the Spirit of God who inables us to ſpirituall actions in a divine manner. Thus to believe in God, to love God, to be heavenly minded, to be patient, even every exerciſe of grace, are acts tranſcendent the power of a man, and God muſt put his Spirit into us to inable us thereunto. And this is that which makes the world ſo miſtake about godlineſſe, that makes them groſſely erre about ſerving of God, and repenting of ſin; They doe theſe things as men, by cuſtome, by the principles they were born in; ſo that till this Text be made good in you, I will put my ſpirit in you, our Congregations are but ſo many Golgothaes, places of dead mens skuls.
Thirdly, To have the Spirit of God put into us, denoteth, That we doe all our duties upon thoſe motives which are by Divine Revelation in the Word man…feſted to 3.us, For the Spirit of God works in his people two wayes.
1. Effectually, By inlivening, and enabling of them to holy duties.
2. Directively. By his Word guiding and leading of them. Now in the Word of God we are directed to ſuch Motives in our actions, which humane light would never diſcern, as to doe duties. Firſt, Meerly becauſe God commands, out of obedience to his Soveraignty, becauſe it is the Law of ſuch a Law-giver. Where is the man that doth not by cuſtome, or becauſe of the talk, and report of men, good things, rather then out of obedience to God? Therefore obſerve the order of the promiſe, I will put my ſpirit in you, and then I will cauſe you to walk in my Commandments, and do them. Thou then that prayeſt, heareſt, abſtaineſt from groſſe ſins; why is it? Is it becauſe thou haſt reſpect to Gods Commandment: God ſaith it, and therefore I do it. This is to have the ſpirit in us. But ſecondly, not meerly becauſe of Gods command, but from an inward principle of love, and delight in God alſo, therefore we perform our duties: If ye love me keep my Commandments, John 14. 15. Love to God, that preſently makes us do or ſuffer any thing for him. Now love, that is reckoned in the front of the fruits of the Spirit, Ga…. 5. and the Spirit of God deſcended in tongues of fire. Of fire, to repreſent the Nature of the Spirit of God: Hence we are commanded not to quench the Spirit, 1 Theſ. 5. 19. which is like burning fire in our hearts. Oh this performance of duties from love, is that which crowns them, is like the perfume and Frankincenſe at the Sacrifice. Thirdly, we are to perform holy duties, not onelyonly out of love, but for holineſſe ſake, becauſe God is holy, and the duty is holy. Hate evill, and cleave to that which is good, be gl…wed to it, and made one with it. Be ye holy, for I am holy, ſaith God, Lev. 11. 44, 45. Now as God loveth holineſſe for holineſſe ſake, wills good for goods ſake, (or rather good is good, becauſe he wills it.) Thus ought we, to imitate him, there may be earthly motives, and humane advantages, which may incite the heart to what is good: but goodneſſe for the beauty and glory of it ſhould make thee in love with it: Say then as Abraham to the King of Sodome, I will not take ſo much as a Shooe latchet from thee, leſt thou ſhouldſt ſay, Thou haſt made Abraham rich: ſo do thou; I will not ſo much as entertain, or conſult with shy earthly advantage, leſt that ſhould ſay, I have made thee pray, I have made thee profeſſe the Name of Chriſt. Wicked men are carried out to evill for evills ſake: but there is more fulneſſe, goodneſſe and excellency in God, then there can be appearance of theſe in ſin: Therefore it is unſufferable, if when Draff ſhall move for the ſweetneſſe it hath to a diſtempered ſwiniſh appetite, that honey it ſelf ſhall not affect a ſound appetite. But I have ſomewhere elſe ſpoken of the nature of this ſpiritual life: I ſhall therefore in two things more onelyonly inſtance the property of Gods Spirit dwelling in the godly, and then ſpeak of the concomitant effects of Gods Spirit in us.
Fourthly, To have the Spirit of God put into us, as in duties to be done it lifteth 4.us up above humane ſtrength, or motives, So in matters of ſufferings, herein the Spirit of God doth wonderfully demonſtrate it ſelf in the Converted. For hereby they are more then men: God is plainly in them, that they can deny their deareſt comforts, endure the moſt exquiſite torment, and that with joyfulneſſe and alacritie. Look upon Paul and the Diſciples of Chriſt in the New Teſtament, What reproaches, perſecutions, ſpoiling of their goods, taking away their lives, were frequently executed upon them? and yet with what gladneſſe of heart, with what patience, faith, courage did they endure all, rejoycing that they were accounted worthy to ſuffer any thing for the Name of Chriſt, Acts 5. 41. The Hiſtory of the Martyrs doth abundantly declare the Spirit of God put into Believers; and therefore this ſhould ſupport the godly, they are afraid that in times of temptation and of great troubles they ſhould never be faithful to God, they find their hearts ſo weak and feeble that they ſhall never be able to perſevere. Why doſt thou not conſider, that the ſame Spirit of God which lifteth thee above nature for active obedience, will alſo for paſſive? To love God, to believe in God, to do any religious duty ſpiritually, fleſh and bloud can no more doe it then Iron of it ſelf can ſwim: but the ſpirit of God takes thee, and fixeth thy heart upon heavenly things. So fleſh and bloud cannot be perſecuted, impriſoned, cannot dye for the glory of Chriſt, but the ſpirit of God can and doth inable hereunto. Sampſon could not doe thoſe extraordinary actions of ſtrength as a man, but as having the Spirit of God mighty upon him ſo he did: neither canſt thou do or ſuffer in a gracious manner as a man, without any more power than thy own; but as ſpirituall, as having Gods Spirit in thee ſo thou canſt. VVhat mans power can do in the hour of temptation, Peters preſumptuous expreſſion will teach us, Though all men forſake thee, yet I will not; and yet he forſook Chriſt more deſperately then any elſe. Oh therefore do nothing that may grieve, or chaſe away the Spirit of God; for who knoweth what Conflicts, what trials God may reſerve thee unto? and then without the mighty work of this Spirit of God, thou wilt prove an Apoſtate, and ſo a very Iudas or Cain at laſt: for firſt a man is forſaken by the Spirit of God, as ſanctifying, and then as comforting: Not that the Holy Ghoſt is totally and finally ever driven away from him that once had him graciouſly; but there are many looked upon as godly and forward in profeſſion, who are judged ſo by others, and they themſelves make account alſo they are godly; yet in the day of triall make a wofull Shipwrack of their Faith, and a good Conſcience. Laſtly, becauſe the Spirit of God is thus put into them, they are therefore ſaid to be the Temples of the holy Ghoſt, 1 Cor. 3. and if their bodies be, much more their ſouls are. O what a ſtrong Obligation is this to all godlineſſe, You are the Temples of the Spirit of God, No unclean thing might enter into the Temple! How did God complain, when they made his Temple a Den of thieves. How angry then muſt he needs be, if thou make this Temple a ſtye of Swine, or an hell of Devils? This evidently proclaims that moſt men never had this grace in the Text vouchſafed unto them: For what is there no unclean, no bruitiſh and polluted thing that enters in thy ſoul? Is thy heart as the Temple, an houſe of prayer, an heart of prayer, thy ſoul a ſoul of prayer? Doſt thou not defile this Temple every day by prophane and filthy luſts? VVhat hopes canſt thou ever have that this is made good to thee? Do not hear theſe things, as if they did not at all belong to theee. Doth not thy own heart tell thee, that if the Spirit of God did dwell and work in thee, thou couldſt not doe as thou doſt, nor commit ſuch ſinnes as thou daily committeſt? It was the Devill that was in the Swine, and hurried them violently into the Sea; but the Spirit of God appeared in a Dove: With what holineſſe then, and all godlineſſe ſhould you walk, who have this benefit vouchſafed to you? what manner of perſons ſhould ye be who are the Temple of the Lord, whoſe ſouls are made an heaven? Is it for you to be vain, earthly and immoderately affected unto any Creature? Have you not that within which may be in ſtead of all comforts to you? Thy frail body is a Cabinet wherein excellent Jewels are.
Now that we may the better know whether the Spirit of God be in us, Of the operations of the Spin in a Man.cauſing us to walk in his Commandments, conſider whether the other effects attributed to the Spirit in the Scripture be alſo in thee: for as the Sun vouchſafeth heat as well as light, and is not with either of theſe alone: ſo the Spirit of God comes not alone, but hath divers and noble operations with it. Hence ſome expound that place from the ſeven ſpirits in the Revelations, Revel. 1. 4. of the holy Spirit in its manifold operations. As,
Firſt, Its called the good Spirit, Pſalm 143. Let thy good Spirit lead …e, in 1.oppoſition to the evill ſpirit. So that as the evill ſpirit or the Devil in wicked men is continually inclining and moving of them to all evill thoughts, affections and deſires: They think evill, they conceive evill, they act evill: as the Spider doth onelyonly vent poiſon, ſo the good Spirit of God in good men doth incline and move them to good thoughts, good affections, good actions: Hence they are ſaid to have a good Treaſure in their hearts. And of what conſequence it is to have this Spirit of God, appeareth, in that its named for all good things: For whereas one Evangeliſt ſaith; If ye being evill, know how to give good things, how much more will your heavenly Father beſtow good gifts? Mat. 7. 11. Another ſaith, How much more will he beſtow the Spirit? Luke 11. 13. So that the Spirit is in ſtead of all good things. If then it cannot lie hid, it will be quickly diſcerned, whether this good ſpirit, or that evill wicked ſpirit abides and dwels in thee. The fruit will diſcover the tree: Its ſtrange that people ſhould no more conſider what the Fountain is from whence all flows, whether it be bitter or ſweet.
Secondly, Its a Spirit of Prayer, and Supplication, joyned with a tender 2.mourning heart, Zachary 12. and Rom. 8. Groans unutterable are ſaid to come from the ſpirit; yea in that place is excellently deſcribed the help, guide and ſupport, which is afforded to the Godly in Prayer, by the Spirit: VVe know not what to pray, or how to pray: ſo that if thou haſt this merciemercy in the Text, thou findeſt it mightily working in the duty of Prayer, enlightning thy minde, heating thy affections, ſoftning thy heart, ſupporting thee againſt unbelief, fears and diſtruſt. Indeed the ſpirit of God giveth a Gift of prayer, which many unregenerate and hypocrites have; yea they may be admirable in it: but there is the Grace of prayer, when the ſoul is powred out in a gracious manner, and this is only in the godly. A naturall man cannot pray acceptably, and they truſt in a broken Reed who put confidence in their good prayers, which yet they have by Rote or Cuſtome, not through Gods Spirit. Do not then ſcornfully paſſe over this touchſtone.
Thirdly, Its called The Spirit of Wiſedome, and Revelation, Iſaiah 11. 2. 3.which was firſt communicated to Chriſt the Head, without meaſure, and then like Aarons Oyl deſcends to the Members of Chriſt. This Spirit of Revelation, is to ſee and behold the Glory of thoſe things Revealed in the Goſpel, and the diſcerning of things in a ſpirituall manner, which the naturall man cannot doe; and the ſpirit of Wiſdome is to make a man underſtand the matters of Religion in a Godly and practicall manner, ſo to believe and know, as to referre all to Godlineſſe. Now how deſtitute many are of the Spirit in this ſenſe, the ignorance and dulneſſe about holy things doth evidently Demonſtrate; they know and underſtand nothing in the principles of Religion, ſo as to have their lives Transformed by the power of it.
Furthly, and laſtly, Its called the Spirit of Adoption, Romans 8. 15. 4.which puts a Filiall boldneſſe into us, and makes us call God, Abba Father: Thoſe ſlaviſh fears and ſuſpicious doubts in thee, they come not from Gods Spirit. Theſe drive thee farther off from God, they fill thee with hard and diſcontented thoughts againſt God: No, its the Spirit of Adoption; and as of Adoption, ſo its a Comforter, and an Advocate, John 14. 16. As Chriſt is an interceſſor in heaven for us; ſo the ſpirit is in our hearts pleading Gods love, his readineſſe to forgive, his willingneſſe to receive: as the godly are to pray for the Spirit of Sanctification, ſo alſo for the Spirit of Adoption; you are to pray for the Comforts of the Spirit, as well as the Graces; for theſe are wings to the ſoul.
Uſe of Inſtruction: How neceſſary this Grace is to all our Congregations. Oh that God would breath this ſpirituall breath into your ſouls. Oh that Uſe.you knew experimentally what it is to have the Holy Ghoſt deſcend upon you. We ſpeak not of an extraordinary Miraculous way, much leſſe of fantaſticall Deluſions and pretended Revelations by the Spirit of Darkneſſe; but the gracious operations of the Spirit in a Sanctifying way. Oh where will you Blaſphemers and wretched Mockers appear, who ſcoff at the Spirit, and make a jeer about it? This is not onelyonly to grieve the Spirit of God, which is a grievous ſinne, but to doe deſpite to it. Now if the Spirit of God be vouchſafed to you, it will come with this two-fold benefit.
Firſt, Its a Spirit of Truth, its called ſo, and its promiſed to lead the Godly into all Truth. Therefore let men never ſo much talk, or boaſt of the Spirit; if they be Errors and Hereſies which they broach, the good and holy Spirit is not in them; or if they be Opinions that carry to looſeneſſe and liberty; For its an holy Spirit.
The ſecond benefit is to doe duties no more in the oldneſſe of the Letter, but the newneſſe of the Spirit; this the Apoſtle calls for. Now to do a Duty in the oldneſſe of the Letter, is cuſtomarily and formally to perform any thing without Chriſt, and his Spirit inabling of us: This is a dead Religion, a dead Faith, and yet few, even very few, goe any further.