Part 12

Part 12

upon her brother's stinking corpse, falls into a fit of unbelief: "By

this time he stinketh;" and, therefore, a sight of him will only be

offensive. Perhaps she might think our Lord only wanted to take a view

of her brother Lazarus; Jesus therefore, to give her yet a further

hint, that he intended to do something extraordinary, saith unto her,

ver. 40, "Said I not unto thee, that if thou wouldst believe, thou

shouldst see the glory of God?" Our Lord speaks here with some degree

of warmth: for nothing displeases him more than the unbelief of his own

disciples. "Said I not unto thee, if thou wouldst believe, thou

shouldst see the glory of God?" When Christ first spoke these words

unto her, we are not told; it might be, this was part of their

conversation upon another occasion some time before: however, he checks

her openly for her unbelief now: for those whom Jesus loves, must

expect to be rebuked sharply by him, whenever they dishonor him by

unbelief. The reproof is taken.

Without making any more objections, "They took away the stone from the

place where the dead was laid." And now behold with what solemnity the

holy Jesus prepares himself to execute his gracious design! "And Jesus

lift up his eyes, and said, Father, I thank thee that thou hast heard

me; and I knew that thou hearest me always: but because of the people

which stand by, I said it, that they may believe that thou hast sent

me." Who can express with what fervor and intenseness of spirit, our

glorious High-priest uttered these words! They are a thanksgiving

arising from an assurance that his father had heard him: for Christ, as

Mediator, was inferior to the Father. "I knew that thou hearest me

always (and so may every believer in his degree say so); but because of

the people which stand by, I said it." -- Said what? We do not hear

that Jesus said any thing by way of prayer before; and that is true, if

we mean vocally, but mentally he did say something, even when he

groaned in the spirit once and again, and was troubled. There is a way

of praying, even when we do not, and cannot speak. "Why cryest thou,"

said God to Moses; though we do not hear that he spoke one single word:

but he cried in his heart. And I observe this for the comfort of some

weak, but real Christians, who think they never pray, unless they can

have a great flow of words; but this is a great mistake: for we often

pray best, when we can speak least. There are times when the heart is

too big to speak: and the spirit itself maketh intercession for the

saints, and that too according to the will of God, with groanings that

cannot be uttered. Such was Hannah's prayer for a son, "She spake not,

only her lips moved:" and such was our Lord's way of praying at this

time. And perhaps the soul is never in a better frame, than when in a

holy stillness, and unspeakable serenity, it can put itself as a blank

in Jesus' hand, for him to stamp on it just what he pleases.

And now the hour of our Savior's performing this long-expected miracle,

is come. Ver. 43, "When he thus had spoken, he cried with a loud voice,

Lazarus, come forth." With the word there went an irresistible power:

he spake, and it was done: he cried, and behold, "He that was dead came

forth bound hand and foot with grave clothes; and his face was bound

about with a napkin." What sight was here! Methinks I see surprise sit

upon each spectator's face: as the body rises, their wonder rises too.

See how they gaze! See how their looks bespeak the language of

astonished hearts; and all with a kind of silent, but expressive

oratory, ready to say, What manner of man is this? Surely this is the

Messiah that was to come into the world. How did the hearts of Martha

and Mary, as we may very well suppose, leap for joy! How were they

ashamed of themselves, for charging Jesus foolishly, and taxing him

with unkindness, for not coming to prevent their brother's dying! It is

true, Christ suffered him to die, but behold he is not alive again!

Jesus never denies us one thing, but he intends to give us something

better in the stead of it. Think you not that Martha and Mary were not

the most officious to obey our blessed Lord's command, "Loose him, and

let him go?" That same power that raised Lazarus from the dead, might

have also taken the grave-clothes from him: but Jesus Christ never did,

and never will work a needless miracle. Others could unloose his

grave-clothes, but Jesus could unloose the bands of death.

And now, perhaps, some may be ready to ask, What news hath Lazarus

brought from the other world! But stop, O man, thy vain curiosity! It

is forbidden, and therefore useless knowledge. The scriptures are

silent concerning it. Why should we desire to be wise above what is

written? It becomes us rather to be wholly employed in adoring the

gracious hand of that mighty Redeemer who raised him from the dead, and

to see (now we have heard the history) what improvement we can make of

such a remarkable and instructive transaction.

Would to God that my preaching upon the resurrection of Lazarus today,,

may have the same blessed effects upon you, as the sight of it had upon

some of the standers-by. For we are told, ver. 45, "Then many of the

Jews who came to Mary, and had seen the things which Jesus did,

believed on him." A profitable visit this! the best, no doubt, that

they ever paid in their lives. And this was in answer to our Savior's

prayer, "But because of the people who stand by, I said it, that they

may believe, that thou hast sent me." One would imagine, that all who

saw this miracle, were induced thereby, really to believe on him: But

alas! I could almost say, that I can tell you of a greater miracle than

raising Lazarus from the dead. And what is that? Why, that some of

these very persons who were on the spot, instead of believing on him,

"went their way to the Pharisees, and told them what Jesus had done."

Ver. 46. It was so far from convincing them, that it only excited their

envy, stirred up the whole hell of their self-righteous hearts, and

made them, from that day forward, "take counsel together," to execute

what they had long before designed, to put the innocent Jesus to death.

See how busy they are, ver 47, "Then gathered the chief priests and the

Pharisees a council, and said, What do we? For this man doeth many

miracles." Envy itself, it seems, could not deny that. And need they

say then, "What do we," or what should we do? Believe in, to be sure,

and submit to him; take up the cross, and follow him. No; on the

contrary, say they, ver 48, "If we let him this alone, (which they

would not have done so long, had not God put a hook in the Leviathan's

jaws) all men will believe on him." And suppose they did? Then all men

would be blessed indeed, and have a title to true happiness. No, say

they, "then the Romans shall come and take away both our place and

nation." But were not the Romans come already? Were they not at this

time tributaries to Caesar? But they were afraid of the church as well

as the state: "They will come and take away our place," our place of

worship: and consequently, they look upon Jesus Christ and his

proceedings, and adherents, as dangerous both to church and state.

This hath been always the method of Pharisees and high-priests, when

they have been taking counsel against the Lord Jesus, and his dear

anointed ones. But they need not have been afraid on this account: for

our Savior's kingdom neither was, nor is of this world; and the only

way to have preserved their place and nation, was to have countenanced,

and as much as in them lay, caused all to believe on Jesus. How

miserably were they out in their politics! The death of Jesus, which

they thought would save, was the grand cause of the utter destruction

both of their place and nation: And so will all politics formed against

Christ and his gospel end at last in the destruction of those who

contrived them.

O the desperate wickedness and treachery of man's deceitful heart!

Where are the scribes, where are the infidels, where are the

letter-learned disputers of this world, who are daily calling for a

repetition of miracles, in order to confirm and evidence the truth of

the Christian religion? Surely if they believe not Moses and the

prophets, neither would they believe, though one rose from the dead.

Here was one raised from the dead before many witnesses, and yet all

those witnesses did by no means believe on Jesus. For divine faith is

not wrought in the heart by moral persuasion (though moral suasion is

very often made use of as a means to convey it); faith is the peculiar

gift of God: no one can come to Jesus unless the Father draw him: and,

therefore, that I may draw near the close of this discourse, let me

shut up all with a word of exhortation.

Come, ye dead, Christless, unconverted sinners, come and see the place

where they laid the body of the deceased Lazarus; behold him laid out,

bound hand and foot with grave-clothes, locked up and stinking in a

dark cave, with a great stone placed on the top of it! View him again

and again; go nearer to him; be not afraid; smell him, ah! How he

stinketh. Stop there now, pause a while; and whilst thou art gazing

upon the corpse of Lazarus, give me leave to tell thee with great

plainness, but greater love, that this dead, bound, entombed, stinking

carcass, is but a faint representation of thy poor soul in its natural

state: for, whether thou believest it or not, thy spirit which thou

bearest about with thee, sepulchered in flesh and blood, is as

literally dead to God, and as truly dead in trespasses and sins, as the

body of Lazarus was in the cave. Was he bound hand and foot with

grave-clothes? So art thou bound hand and foot with thy corruptions:

and as a stone was laid on the sepulcher, so is there a stone of

unbelief upon thy stupid heart. Perhaps thou hast lain in this state,,

not only four days, but many years, stinking in God's nostrils. And;

what is still more affecting, thou art as unable to raise thyself out

of this loathsome, dead state, to a life of righteousness and true

holiness, as ever Lazarus was to raise himself from the cave in which

he lay so long. Thou mayest try the power of thy own boasted free-will,

and the force and energy of moral persuasion and rational arguments

(which, without all doubt, have their proper place in religion); but

all thy efforts, exerted with never so much vigor, will prove quite

fruitless and abortive, till that same Jesus, who said, "Take away the

stone," and cried, "Lazarus, come forth," comes by his mighty power,

removes the stone of unbelief, speaks life to thy dead soul, looses

thee from the fetters of they sins and corruptions, and by the

influences of his blessed Spirit, enables thee to arise, and to walk in

the way of his holy commandments. And O that he would now rend the

heavens, and come down amongst you! O that there may be a stirring

among the dry bones this day! O that whilst I am speaking, and saying,

"Dead sinners, come forth," a power, an almighty power might accompany

the word, and cause you to emerge into new life!

If the Lord should vouchsafe me such a mercy, and but one single soul

in this great congregation, should arise and shake himself from the

dust of his natural state; according to the present frame of my heart,

I should not care if preaching this sermon here in the fields, was an

occasion of hastening my death, as raising Lazarus hastened the death

of my blessed Master. For methinks death, in some respects, is more

tolerable, than to see poor sinners day by day lying sepulchered, dead

and stinking in sin. O that you saw how loathsome you are in the sight

of God, whilst you continue in your natural state! I believe you would

not so contentedly hug your chains, and refuse to be set at liberty.

Methinks I see some of you affected at this part of my discourse. What

say you? Are there not some ready to complain, alas! we have some

relations present, who are so notoriously wicked, that they not only

hug their chains, but make a mock of sin, and stink not only in the

sight of God, but man. Dear souls! You are ready to urge this, as a

reason why Jesus will not raise them; and think it hard, perhaps, that

Jesus does not come, in answer to your repeated groans and prayers, to

convert and save them. But what Jesus said unto Martha, I say unto you,

"Believe, and you shall see the glory of God." Think it not a thing

incredible, that God should raise their dead souls. Think not hard of

Jesus for delaying an answer to your prayers: assure yourselves he

heareth you always. And who knows, but this day Jesus may visit some of

your dear relations hearts, upon whose account you have traveled

[travailed] in birth till Christ be formed in them? You have already

sympathized with Martha and Mary, in their doubts and fears; who knows

but you may also be partakers of that joy which their souls

experienced, when they received their risen brother into their longing

arms.

O Christless souls, you do not know what grief your continuance in sin

occasions to your godly relations! You do not know how you grieve the

heart of Jesus. I beseech you give him no fresh cause to weep over you

upon account of your unbelief: let him not again groan in his spirit

and be troubled. Behold how he has loved you, even so as to lay down

his life for you. What could he do more? I pray you, therefore, dead

sinners, come forth; arise and sup with Jesus. This was an honor

conferred on Lazarus, and the same honor awaits you. Not that you shall

sit down with him personally in this life, as Lazarus did, but you

shall sit down with him at the table of his ordinances, especially at

the table of the Lord's supper, and ere long sit down with him in the

kingdom of heaven.

Happy, thrice happy ye, who are already raised from spiritual death,

and have an earnest of an infinitely better and more glorious

resurrection in your hearts. You know a little, how delightful it must

have been to Martha and Mary and Lazarus, to sit down with the blessed

Jesus here below; but how infinitely more delightful will it be, to sit

down, not only with Mary and Martha, but with Abraham, Isaac, and

Jacob, and all your other dear brethren and sisters, in the kingdom of

heaven. Do you not long for that time, when Jesus shall say unto you,

"Come up hither?" Well! Blessed be God, yet a little while, and that

same Jesus, who cried with a loud voice, "Lazarus, come forth;" shall

with the same voice, and with the same power, speak unto all that are

in their graves, and they shall come forth. That all who hear me this

day may be then enabled to lift up their heads and rejoice, that the

day of their complete redemption is indeed fully come, may Jesus Christ

grant, for his infinite mercy's sake. Amen, and Amen.

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The Holy Spirit Convincing the World of Sin, Righteousness, and Judgment

John 16:8 -- "And when he is come, he will reprove the world of sin,

and of righteousness, and of judgment."

These words contain part of a gracious promise, which the blessed Jesus

was pleased to make to his weeping and sorrowful disciples. The time

was now drawing near, in which the Son of man was first to be lifted up

on the cross, and afterwards to heaven. Kind, wondrous kind! Had this

merciful High-priest been to his disciples, during the time of his

tabernacling amongst them. He had compassion on their infirmities,

answered for them when assaulted by their enemies, and set them right

when out of the way, either in principle or practice. He neither called

nor used them as servants, but as friends; and he revealed his secrets

to them from time to time. He opened their understandings, that they

might understand the scriptures; explained to them the hidden mysteries

of the kingdom of God, when he spoke to others in parables: nay, he

became the servant of them all, and even condescended to wash their

feet. The thoughts of parting with so dear and loving a Master as this,

especially for a long season, must needs affect them much. When on a

certain occasion he intended to be absent from them only for a night,

we are told, he was obliged to constrain them to leave him; no wonder

then, that when he now informed them he must entirely go away, and that

the Pharisees in his absence should put them out of their synagogues,

and excommunicate them; yea, that the time should come, that whosoever

killed them, would think they did God service (a prophecy, one would

imagine, in an especial manner designed for the suffering ministers of

this generation); no wonder, I say, considering all this, that we are

told, ver. 6. Sorrow had filled their hearts: "Because I have said

these things unto you, sorrow hath filled your hearts." The expression

is very emphatical; their hearts were so full of concern, that they

were ready to burst. In order, therefore, to reconcile them to this

mournful dispensation, our dear and compassionate Redeemer shows them

the necessity he lay under to leave them; "Nevertheless I tell you the

truth; it is expedient for you that I go away:" As though he had said,

Think not, my dear disciples, that I leave you out of anger: no, it is

for your sakes, for your profit, that I go away: for if I go not away,

if I die not upon the cross for your sins, and rise again for your

justification, and ascend into heaven to make intercession, and plead

my merits before my Father's throne; the Comforter, the Holy Ghost,

will not, cannot come unto you; but if I depart, I will send him unto

you. And that they might know what he was to do, "When he is come, he

will reprove the world of sin, and of righteousness, and of judgment."

The person referred to in the words of the text, is plainly the

Comforter, the Holy Ghost; and the promise was first made to our Lord's

apostles. But though it was primarily made to them, and was literally

and remarkably fulfilled at the day of Pentecost, when the Holy Ghost

came down as a mighty rushing wind, and also when three thousand were

pricked to the heart by Peter's preaching; yet, as the Apostles were

the representatives of the whole body of believers, we must infer, that

this promise must be looked upon as spoken to us, and to our children,

and to as many as the Lord our God shall call.

My design from these words, is to show the manner in which the Holy

Ghost generally works upon the hearts of those, who, through grace, are

made vessels of mercy, and translated from the kingdom of darkness into

the kingdom of God's dear Son.

I say, generally: For, as God is a sovereign agent, his sacred Spirit

bloweth not only on whom, but when and how it listeth. Therefore, far

be it from me to confine the Almighty to one way of acting, or say,

that all undergo an equal degree of conviction: no, there is a holy

variety in God's methods of calling home his elect. But this we may

affirm assuredly, that, wherever there is a work of true conviction and

conversion wrought upon a sinner's heart, the Holy Ghost, whether by a

greater or less degree of inward soul-trouble, does that which our Lord

Jesus told the disciples, in the words of the text, that he should do

when he came.

If any of you ridicule inward-religion, or think there is no such thing

as our feeling or receiving the Holy Ghost, I fear my preaching will be

quite foolishness to you, and that you will understand me no more than

if I spoke to you in an unknown tongue. But as the promise in the text,

is made to the world, and as I know it will be fulfilling till time

shall be no more, I shall proceed to explain the general way whereby

the Holy Ghost works upon every converted sinner's heart; and I hope

that the Lord, even whilst I am speaking, will be pleased to fulfill it

in many of your hearts. "And when he is come, he will reprove the world

of sin, or righteousness, and of judgment."

The word, which we translate reprove, ought to be rendered convince;

and in the original it implies a conviction by way of argumentation,

and coming with a power upon the mind equal to a demonstration. A great

many scoffers of these last days, will ask such as they term pretenders

to the Spirit, how they feel the Spirit, and how they know the Spirit?

They might as well ask, how they know, and how they feel the sun when

it shines upon the body? For with equal power and demonstration does

the Spirit of God work upon and convince the soul. And,

First, It convinces of sin; and generally of some enormous sin, the

worst perhaps the convicted person ever was guilt of. Thus, when our

Lord was conversing with the woman of Samaria, he convinced her first

of her adultery: "Woman, go call thy husband. The woman answered, and

said, I have no husband. Jesus said unto her, Thou hast well said, I

have no husband: for thou hast had five husbands, and he whom thou now

hast, is not thy husband: in this saidst thou truly." With this there

went such a powerful conviction of all her other actual sins, that soon

after, "she left her water-pot, and went her way into the city, and

saith to the men, Come, and see a man that told me all things that ever

I did: is not this the Christ?" Thus our Lord also dealt with the

persecutor Saul: he convinced him first of the horrid sin of

persecution; "Saul, Saul, why persecutest thou me?" Such a sense of all

his other sins, probably at the same time revived in his mind, that

immediately he died; that is, died to all his false confidences, and

was thrown into such an agony of soul, that he continued three days,

and neither did eat nor drink. This is the method the Spirit of God

generally takes in dealing with sinners; he first convinces them of

some heinous actual sin, and at the same time brings all their other

sins into remembrance, and as it were sets them in battle-array before

them: "When he is come, he will reprove the world of sin.

And was it ever thus with you, my dear hearers? (For I must question

you as I go along, because I intend, by the Divine help, to preach not

only to your heads, but your hearts). Did the Spirit of God ever bring

all your sins thus to remembrance, and make you cry out to God, "Thou

writest bitter things against me?" Did your actual sins ever appear

before you, as though drawn in a map? If not, you have great reason

(unless you were sanctified from the womb) to suspect that you are not

convicted, much more not converted, and that the promise of the text

was never yet fulfilled in your hearts.

Farther: When the Comforter comes into a sinner's heart, though it

generally convinces the sinner of his actual sin first, yet it leads

him to see and bewail his original sin, the fountain from which all

these polluted streams do flow.

Though every thing in the earth, air, and water; every thing both

without and within, concur to prove the truth of that assertion in the

scripture, "in Adam we all have died;" yet most are so hardened through

the deceitfulness of sin, that notwithstanding they may give an assent,

to the truth of the proposition in their heads, yet they never felt it

really in their hearts. Nay, some in words professedly deny it, though

their works too, too plainly prove them to be degenerate sons of a

degenerate father. But when the Comforter, the Spirit of God, arrests a

sinner, and convinces him of sin, all carnal reasoning against original

corruption, every proud and high imagination, which exalteth itself

against that doctrine, is immediately thrown down; and he is made to

cry out, "Who shall deliver me from the body of this death?" He now

finds that concupiscence is sin; and does not so much bewail his actual

sins, as the inward perverseness of his heart, which he now finds not

only to be an enemy to, but also direct enmity against God.

And did the Comforter, my dear friends, ever come with such a

convincing power as this unto your hearts? Were you ever made to see

and feel, that in your flesh dwelleth no good thing; that you are

conceived and born in sin; that you are by nature children of wrath;

that God would be just if he damned you, though you never committed an

actual sin in your lives? So often as you have been at church and

sacrament, did you ever feelingly confess, that there was no health in

you; that the remembrance of your original and actual sins was grievous

unto you, and the burden of them intolerable? If not, you have been

only offering to God vain oblations; you never yet prayed in your

lives; the Comforter never yet came effectually into your souls:

consequently you are not in the faith properly so called; no, you are

at present in a state of death and damnation.

Again, the Comforter, when he comes effectually to work upon a sinner,

not only convinces him of the sin of his nature, and the sin of his

life, but also of the sin of his duties.

We all naturally are Legalists, thinking to be justified by the works

of the law. When somewhat awakened by the terrors of the Lord, we

immediately, like the Pharisees of old, go about to establish our own

righteousness, and think we shall find acceptance with God, if we seek

it with tears: finding ourselves damned by nature and our actual sins,

we then think to recommend ourselves to God by our duties, and hope, by

our doings of one kind or another, to inherit eternal life. But,

whenever the Comforter comes into the heart, it convinces the soul of

these false rests, and makes the sinner so see that all his

righteousnesses are but filthy rags; and that, for the ;most pompous

services, he deserves no better a doom than that of the unprofitable

servant, "to be thrown into outer darkness, where is weeping, and

wailing, and gnashing of teeth."

And was this degree of conviction ever wrought in any of your souls?

Did the Comforter ever come into your hearts, so as to make you sick of

your duties, as well as your sins? Were you ever, with the great

Apostle of the Gentiles, made to abhor your own righteousness which is

by the law, and acknowledge that you deserve to be damned, though you

should give all your goods to feed the poor? Were you made to feel,

that your very repentance needed to be repented of, and that every

thing in yourselves is but dung and dross? And that all the arguments

you can fetch for mercy, must be out of the heart and pure unmerited

love of God? Were you ever made to lie at the feet of sovereign Grace,

and to say, Lord, if thou wilt, thou mayest save me; if not, thou

mayest justly damn me; I have nothing to plead, I can in no wise

justify myself in thy sight; my best performances, I see, will condemn

me; and all I have to depend upon is thy free grace? What say you? Was

this ever, or is this now, the habitual language of your hearts? You

have been frequently at the temple; but did you ever approach it in the

temper of the poor Publican, and, after you have done all, acknowledge

that you have done nothing; and, upon a feeling experimental sense of

your own unworthiness and sinfulness every way, smite upon your

breasts, and say, "God be merciful to us sinners?" If you never were

thus minded, the Comforter never yet effectually came into your souls,

you are out of Christ; and if God should require your souls in that

condition, he would be no better to you than a consuming fire.

But there is a fourth sin, of which the Comforter, when he comes,

convinces the soul, and which alone (it is very remarkable) our Lord

mentions, as though it was the only sin worth mentioning; for indeed it

is the root of all other sins whatsoever: it is the reigning as well as

the damning sin of the world. And what now do you imagine that sin may

be? It is that cursed sin, that root of all other evils, I mean the sin

of unbelief. Says our Lord, verse 9. "Of sin, because they believe not

on me."

But does the Christian world, or any of you that hear me this day, want

the Holy Ghost to convince you of unbelief? Are there any infidels

here? Yes, (O that I had not too great reason to think so!) I fear most

are such: not indeed such infidels as professedly deny the Lord that

bought us (though I fear too many even of such monsters are in every

country); but I mean such unbelievers, that have no more faith than the

devils themselves. Perhaps you may think you believe, because you

repeat the Creed, or subscribe to a Confession of Faith; because you go

to church or meeting, receive the sacrament, and are taken into full

communion. These are blessed privileges; but all this may be done,

without our being true believers. And I know not how to detect your

false hypocritical faith better, than by putting to you this question:

How long have you believed? Would not most of you say, as long as we

can remember; we never did disbelieve? Then this is a certain sign that

you have no true faith at all; no, not so much as a grain of

mustard-seed: for, if you believe now, unless you were sanctified from

your infancy, which is the case of some) you must know that there was a

time in which you did not believe on the Lord Jesus Christ; and the

Holy Ghost, if ever you received it, convinced you of this. Eternal

truth has declared, "When he is come, he will convince the world of

sin, because they believe not on me."

None of us believe by nature: but after the Holy Ghost has convinced us

of the sin of our natures, and the sin of our lives and duties, in

order to convince us of our utter inability to save ourselves, and that

we must be beholden to God, as for every thing else, so for faith

(without which it is impossible to please, or be saved by Christ) he

convinces us also, that we have no faith. "Dost thou believe on the Son

of God?" is the grand question which the Holy Ghost now puts to the

soul: at the same time he works with such power and demonstration, that

the soul sees, and is obliged to confess, that it has no faith.

This is a thing little thought of by most who call themselves

believers. They dream they are Christians, because they live in a

Christian country: If they were born Turks, they would believe on

Mohammed; for what is that which men commonly call faith, but an

outward consent to the established religion? But do not you thus

deceive your own selves; true faith is quite another thing. Ask

yourselves, therefore, whether or not the Holy Ghost ever powerfully

convinced you of the sin of unbelief? You are perhaps so devout (you

may imagine) as to get a catalogue of sins; which you look over, and

confess in a formal manner, as often as you go to the holy sacrament:

but among all your suns, did you ever once confess and bewail that

damning sin of unbelief? Were you ever made to cry out, "Lord, give me

faith; Lord, give me to believe on thee; O that I had faith! O that I

could believe!" If you never were thus distressed, at least, if you

never saw and felt that you had no faith, it is a certain sign that the

Holy Ghost, the Comforter, never came into and worked savingly upon

your souls.

But is it not odd, that the Holy Ghost should be called a Comforter,

when it is plain, by the experience of all God's children, that this

work of conviction is usually attended with sore inward conflicts, and

a great deal of soul-trouble? I answer, The Holy Ghost may well be

termed a Comforter, even in this work; because it is the only way to,

and ends in, true solid comfort. Blessed are they that are thus

convicted by him, for they shall be comforted. Nay, not only so, but

there is present comfort, even in the midst of these convictions: the

soul secretly rejoices in the sight of its own misery, blesses God for

bringing it our of darkness into light, and looks forward with a

comfortable prospect of future deliverances, knowing, that, "though

sorrow may endure for a night, joy will come in the morning."

Thus it is that the Holy Ghost convinces the soul of sin. And, if so,

how wretchedly are they mistaken, that blend the light of the Spirit

with the light of conscience, as all such do, who say, that Christ

lighteth every man that cometh into the world, and that light, if

improved, will bring us to Jesus Christ? If such doctrine be true, the

promise in the text was needless: our Lord's apostles had already that

light; the world hereafter to be convinced, had that light; and, if

that was sufficient to bring them to Christ, why was it expedient that

Christ should go away to heaven, to send down the Holy Ghost to do this

for them! Alas! all have not this Spirit: it is the special gift of

God, and, without this special gift, we can never come to Christ.

The light of conscience will accuse or convince us of any common sin;

but the light of natural conscience never did, never will, and never

can, convince of unbelief. If it could, how comes it to pass, that not

one of the heathens, who improved the light of nature in such an

eminent degree, was ever convinced of unbelief? No, natural conscience

cannot effect this; it is the peculiar property of the Holy Ghost the

Comforter: "When he is come, he will reprove (or convince) the world of

sin, or righteousness, and judgment."

We have heard how he convinces of sin: we come not to show,

Secondly, What is the righteousness, of which the Comforter convinces

the world.

By the word righteousness, in some places of scripture, we are to

understand that common justice which we ought to practice between man

and man; as when Paul is said to reason of temperance and righteousness

before a trembling Felix. But here (as in a multitude of other places

in holy writ) we are to understand by the word righteousness, the

active and passive obedience of the dear Lord Jesus; even that perfect,

personal, all- sufficient righteousness, which he has wrought out for

that world which the Spirit is to convince. "Of righteousness, (says

our Lord) because I go to the Father, and ye see me no more." This is

one argument that the Holy Spirit makes use of to prove Christ's

righteousness, because he is gone to the Father, and we see him no

more. For, had he not wrought out a sufficient righteousness, the

Father would have sent him back, as not having done what he undertook;

and we should have seen him again.

O the righteousness of Christ! It so comforts my soul, that I must be

excused if I mention it in almost all my discourses. I would not, if I

could help it, have one sermon without it. Whatever infidels may

object, or Arminians sophistically argue against an imputed

righteousness; yet whoever know themselves and God, must acknowledge,

that "Jesus Christ is the end of the law for righteousness, (and

perfect justification in the sight of God) to every one that

believeth," and that we are to be made the righteousness of God in him.

This, and this only, a poor sinner can lay hold of, as a sure anchor of

his hope. Whatever other scheme of salvation men may lay, I acknowledge

I can see no other foundation whereon to build my hopes of salvation,

but on the rock of Christ's personal righteousness, imputed to my soul.

Many, I believe, have a rational conviction of, and agree with me in

this: but rational convictions, if rested in, avail but little; it must

be a spiritual, experimental conviction of the truth, which is saving.

And therefore our Lord says, when the Holy Ghost comes in the day of

his power, it convinces of this righteousness, of the reality,

completeness, and sufficiency of it, to save a poor sinner.

We have seen how the Holy Ghost convinces the sinner of the sin of his

nature, life, duties, and of the sin of unbelief; and what then must

the poor creature do? He must, he must inevitably despair, if there be

no hope but in himself. When therefore the Spirit has hunted the sinner

out of all his false rests and hiding-places, taken off the pitiful

fig-leaves of his own works, and driven him out of the trees of the

garden (his outward reformations) and place him naked before the bar of

a sovereign, holy, just, and sin-avenging God; then, then it is, when

the soul, having the sentence of death within itself because of

unbelief, has a sweet display of Christ's righteousness made to it by

the Holy Spirit of God. Here it is, that he begins more immediately to

act in the quality of a Comforter, and convinces the soul so powerfully

of the reality and all-sufficiency of Christ's righteousness, that the

soul is immediately set a hungering and thirsting after it. Now the

sinner begins to see, that though he has destroyed himself, yet in

Christ is his help; that, though he has no righteousness of his own to

recommend him, there is a fullness of grace, a fullness of truth, a

fullness of righteousness in the dear Lord Jesus, which, if once

imputed to him, will make him happy for ever and ever.

None can tell, but those happy souls who have experienced it, with what

demonstration of the Spirit this conviction comes. O how amiable, as

well as all-sufficient, does the blessed Jesus now appear! With what

new eyes does the soul now see the Lord its righteousness! Brethren, it

is unutterable. If you were never thus convinced of Christ's

righteousness in your own souls, though you may believe it doctrinally,

it will avail you nothing, if the Comforter never came savingly into

your souls, then you are comfortless indeed. But

What will this righteousness avail, if the soul has it not in

possession?

Thirdly, The next thing therefore the Comforter, when he comes,

convinces the soul of, is judgment.

By the word judgment, I understand that well-grounded peace, that

settled judgment, which the soul forms of itself, when it is enabled by

the Spirit of God to lay hold on Christ's righteousness, which I

believe it always does, when convinced in the matter before-mentioned.

"Of judgment (says our Lord) because the Prince of this world is

judged;" the soul, being enabled to lay hold on Christ's perfect

righteousness by a lively faith, has a conviction wrought in it by the

Holy Spirit, that the Prince of this world is judged. The soul being

now justified by faith, has peace with God through our Lord Jesus

Christ, and can triumphantly say, It is Christ that justifies me, who

is he that condemns me? The strong man armed is now cast out; my soul

is in a true peace; the Prince of this world will come and accuse, but

he has now no share in me: the blessed Spirit which I have received,

and whereby I am enabled to apply Christ's righteousness to my poor

soul, powerfully convinces me of this: why should I fear? Or of what

shall I be afraid, since God's Spirit witnesses with my spirit, that I

am a child of God? The Lord is ascended up on high; he has led

captivity captive; he has received the Holy Ghost the Comforter, that

best of gifts for men: and that Comforter is come into my heart: he is

faithful that hath promised: I, even I, am powerfully, rationally,

spiritually convicted of sin, righteousness and judgment. By this I

know the Prince of this world is judged.

Thus, I say, may we suppose that soul to triumph, in which the promise

of the text is happily fulfilled. And though, at the beginning of this

discourse, I said, most had never experienced any thing of this, and

that therefore this preaching must be foolishness to such; yet I doubt

not but there are some few happy souls, who, through grace, have been

enabled to follow me step by step; and notwithstanding the Holy Ghost

might not directly work in the same order as I have described, and

perhaps they cannot exactly say the time when, yet they have a

well-grounded confidence that the work is done, and that they have

really been convinced of sin, righteousness and judgment in some way,

or at some time or another.

And now, what shall I say to you? O thank God, thank the Lord Jesus,

thank the ever-blessed Trinity, for this unspeakable gift: for you

would never have been thus highly favored, had not he who first spoke

darkness into light, loved you with an everlasting love, and

enlightened you by his Holy Spirit, and that too, not on account of any

good thing foreseen in you, but for his own name's sake.

Be humble therefore, O believers, be humble: look to the rock from

whence you have been hewn: extol free grace; admire electing love,

which alone has made you to differ from the rest of your brethren. Has

God brought you into light? Walk as becometh children of light. Provoke

not the Holy Spirit to depart from you: for though he hath sealed you

to the day of redemption, and you know that the Prince of this world is

judged; yet if you backslide, grow luke-warm, or forget your first

love, the Lord will visit your offenses with the rod of affliction, and

your sin with spiritual scourges. Be not therefore high-minded, but

fear. Rejoice, but let it be with trembling. As the elect of God, put

on, not only humbleness of mind, but bowels of compassion; and pray, O

pray for your unconverted brethren! Help me, help me now, O children of

God, and hold up my hands, as Aaron and Hur once held up the hands of

Moses. Pray, whilst I am preaching, that the Lord may enable me to say,

This day is the promise in the text fulfilled in some poor sinners

hearts. Cry mightily to God, and, with the cords of holy violence, pull

down blessings on your neighbors heads. Christ yet lives and reigns in

heaven: the residue of the Spirit is yet in his hand, and a plentiful

effusion of it is promises in the latter days of the church. And O that

the Holy Ghost, the blessed Comforter, would now come down, and

convince those that are Christless amongst you, of sin, of

righteousness, and of judgment! O that you were once made willing to be

convinced!

But perhaps you had rather be filled with wine than with the Spirit,

and are daily chasing that Holy Ghost from your souls. What shall I say

for you to God? "Father, forgive them, for they know not what they do."

What shall I say from God to you? Why? That "God was in Christ

reconciling the world unto himself:" Therefore I beseech you, as in

Christ's stead, be ye reconciled to God. Do not go away contradicting

and blaspheming. I know Satan would have you be gone. Many of you may

be uneasy, and are ready to cry out, "What a weariness is this!" But I

will not let you go: I have wrestled with God for my hearers in

private, and I must wrestle with you here in public. Though of myself I

can do nothing, and you can no more by your own power come to and

believe on Christ, than Lazarus could come forth from the grave; yet

who knows but God may beget some of you again to a lively hope by this

foolishness of preaching, and that you may be some of that world, which

the Comforter is to convince of sin, or righteousness, and of judgment?

Poor Christless souls! Do you know what a condition you are in? Why,

you are lying in the wicked one, the devil; he rules in you, he walks

and dwells in you, unless you dwell in Christ, and the Comforter is

come into your hearts. And will you contentedly lie in that wicked one

that devil? What wages will he give you? Eternal death. O that you

would come to Christ! The free gift of God through him is eternal life.

He will accept of you even now, if you will believe in him. The

Comforter may yet come into your hearts, even yours. All that are now

his living temples, were once lying in the wicked one, as well as you.

This blessed gift, this Holy Ghost, the blessed Jesus received even for

the rebellious.

I see many of you affected: but are your passions only a little wrought

upon, or are your souls really touched with a lively sense of the

heinousness of your sins, your want of faith, and the preciousness of

the righteousness of Jesus Christ? If so, I hope the Lord has been

gracious, and that the Comforter is coming into your hearts. Do not

stifle these convictions! Do not go away, and straightway forget what

manner of doctrine you have heard, and thereby show that these are only

common workings of a few transient convictions, floating upon the

surface of your hearts. Beg of God that you may be sincere (for he

alone can make you so) and that you may indeed desire the promise of

the text to be fulfilled in your souls. Who knows but the Lord may be

gracious? Remember you have no plea but sovereign mercy; but, for your

encouragement also, remember it is the world, such as you are, to whom

the Comforter is to come, and whom he is to convince: wait therefore at

wisdom's gates. The bare probability of having a door of mercy opened,

is enough to keep you striving. Christ Jesus came into the world to

save sinners, the chief of them: you know not but he came to save you.

Do not go and quarrel with God's decrees, and say, if I am a reprobate,

I shall be damned; if I am elected, I shall be saved; and therefore I

will do nothing. What have you to do with God's decrees? Secret things

belong to him; it is you business to "give all diligence to make your

calling and election sure." If there are but few who find the way that

leads to life, do you strive to be some of them: you know not but you

may be in the number of those few, and that your striving may be the

means which God intends to bless, to give you an entrance in. If you do

not act thus, you are not sincere; and, if you do, who knows but you

may find mercy? For though, after you have done all that you can, God

may justly cut you off, yet never was a single person damned who did

all that he could. Though therefore your hands are withered, stretch

them out; though you are impotent, sick, and lame, come, lie at the

pool. Who knows but by and by the Lord Jesus may have compassion on

you, and send the Comforter to convince you of sin, righteousness, and

of judgment? He is a God full of compassion and long- suffering,

otherwise you and I had been long since lifted up our eyes in torments.

But still he is patient with us!

O Christless sinners, you are alive, and who knows but God intends to

bring you to repentance? Could my prayers or tears affect it, you

should have vollies of the one, and floods of the other. My heart is

touched with a sense of your condition: May our merciful High-priest

now send down the Comforter, and make you sensible of it also! O the

love of Christ! It constrains me yet to beseech you to come to him;

what do you reject, if you reject Christ, the Lord of glory! Sinners,

give the dear Redeemer a lodging in your souls. Do not be Bethshemites;

give Christ your hearts, your whole hearts. Indeed he is worthy. He

made you, and not you yourselves. You are not your own; give Christ

then your bodies and souls, which are his! Is it not enough to melt you

down, to think that the high and lofty One, who inhabiteth eternity,

should condescend to invite you by his ministers? How soon can he frown

you to hell? And how know you, but he may, this very instant, if you do

not hear his voice? Did any yet harden their hearts against Christ, and

prosper? Come then, do not send me sorrowful away: do not let me have

reason to cry out, O my leanness, my leanness! Do not let me go weeping

into my closet, and say, "Lord, they will not believe my report; Lord,

I have called them, and they will not answer; I am unto them as a very

pleasant song, and as one that plays upon a pleasant instrument; but

their hearts are running after the lust of the eye, the lust of the

flesh, and the pride of life." Would you be willing that I should give

such an account of you, or make such a prayer before God? And yet I

must not only do so here, but appear in judgment against you hereafter,

unless you will come to Christ. Once more therefore I entreat you to

come. What objections have you to make? Behold, I stand here in the

name of God, to answer all that you can offer. But I know no one can

come, unless the Father draw him: I will therefore address one to my

God, and intercede with him to send the Comforter into your hearts.

O blessed Jesus, who art a God whose compassions fail not, and in whom

all the promises are yea and amen; thou that sittest between the

cherubims, show thyself amongst us. Let us now see thy outgoings! O let

us now taste that thou art gracious, and reveal thy almighty arm! Get

thyself the victory in these poor sinners hearts. Let not the word

spoken prove like water spilt upon the ground. Send down, send down, O

great High-priest, the Holy Spirit, to convince the world of sin, of

righteousness, and of judgment. So will we give thanks and praise to

thee, O Father, thee O Son, and thee O blessed Spirit; to whom, as

three Persons, but one God, be ascribed by angels and archangels, by

cherubims and seraphims, and all the heavenly hosts, all possible

power, might, majesty, and dominion, now and for evermore. Amen, Amen,

Amen.

__________________________________________________________________

Saul's Conversion

Acts 9:22 -- "But Saul increased the more in strength, and confounded

the Jews which dwelt at Damascus, proving that this is very Christ."

It is an undoubted truth, however paradoxical it may seem to natural

men, that "whosoever will live godly in Christ Jesus, shall suffer

persecution." And therefore it is very remarkable, that our blessed

Lord, in his glorious sermon on the mount, after he had been

pronouncing those blessed, who were poor in spirit, meek, pure in

heart, and such like, immediately adds (and spends no less than three

verses in this beatitude "Blessed are they who are persecuted for

righteousness sake." No one ever was, or ever will be endowed with the

forementioned graces in any degree, but he will be persuaded for it in

a measure. There is an irreconcilable enmity between the seed of the

woman, and the seed of the serpent. And if we are not of the world, but

show by our fruits that we are of the number of those whom Jesus Christ

has chosen out of this world, for that very reason the world will hate

us. As this is true of every particular Christian, so it is true of

every Christian church in general. For some years past we have heard

but little of a public persecution: Why? Because but little of the

power of godliness has prevailed amongst all denominations. The strong

man armed has had full possession of most professors hearts, and

therefore he has let them rest in a false peace. But we may assure

ourselves, when Jesus Christ begins to gather in his elect in any

remarkable manner, and opens an effectual door for preaching the

everlasting gospel, persecution will flame out, and Satan and his

emissaries will do their utmost (though all in vain) to stop the work

of God. Thus it was in the first ages, thus it is in our days, and thus

it will be, till time shall be no more.

Christians and Christian churches must then expect enemies. Our chief

concern should be, to learn how to behave towards them in a Christian

manner: For, unless we make good heed to ourselves, we shall embitter

our spirits, and act unbecoming the followers of that Lord, "who, when

he was reviled, reviled not again; when he suffered, threatened not;

and, as a lamb before his shearers is dumb, so opened he not his

mouth." But what motive shall we make use of to bring ourselves to this

blessed lamb-like temper? Next to the immediate operation of the Holy

Spirit upon our hearts, I know of no consideration more conducive to

teach us long-suffering towards our most bitter persecutors, than this,

"That, for all we know to the contrary, some of those very persons, who

are now persecuting, may be chosen from all eternity by God, and

hereafter called in time, to edify and build up the church of Christ."

The persecutor Saul, mentioned in the words of the text, (and whose

conversion, God willing, I propose to treat on in the following

discourse) is a noble instance of this kind.

I say, a persecutor, and that a bloody one. For see how he is

introduced in the beginning of this chapter; "And Saul yet breathing

out threatenings and slaughter against the disciples of our Lord, went

unto the high priest, and desired of him letters to Damascus to the

synagogues, that if he found any of this way, whether they were men or

women, he might bring them bound to Jerusalem."

"And Saul yet breathing out." This implies that he had been a

persecutor before. To prove which, we need only look back to the 7th

chapter, where we shall find him so very remarkably active at Stephen's

death, that "the witnesses laid down their clothes at a young man's

feet, whose name was Saul." He seems, though young, to be in some

authority. Perhaps, for his seal against the Christians, he was

preferred in the church, and was allowed to sit in the great council or

Sanhedrin: For we are told, chap. 8, ver., "That Saul was consenting

unto his death;" and again, at ver. 3, he is brought in as exceeding

all in his opposition; for thus speaks the evangelist, "As for Saul, he

made havoc of the church, entering into every house, and haling men and

women, committed them to prison." One would have imagined, that this

should have satisfied, at least abated the fury of this young zealot.

No: being exceedingly mad against them, as he himself informs Agrippa,

and having made havoc of all in Jerusalem, he now is resolved to

persecute the disciples of the Lord, even to strange cities; and

therefore yet breathing out threatenings. "Breathing out." The words

are very emphatical, and expressive of his bitter enmity. It was as

natural to him now to threaten the Christians, as it was for him to

breathe: he could scarce speak, but it was some threatenings against

them. Nay, he not only breathed out threatenings, but slaughters also

(and those who threaten, would also slaughter, if it were in their

power) against the disciples of the Lord. Insatiable therefore as hell,

finding he could not confute or stop the Christians by force of

argument, he is resolved to do it by force of arms; and therefore went

to the high priest (for there never was a persecution yet without a

high priest at the head of it) and desired of him letters, issued out

of his spiritual court, to the synagogues or ecclesiastical courts at

Damascus, giving him authority, "that if he found any of this way,

whether they were men or women, he might bring them bound unto

Jerusalem," I suppose, there to be arraigned and condemned in the high

priest's court. Observe how he speaks of the Christians. Luke, who

wrote the Acts, calls them "disciples of the Lord," and Saul stiles

them "Men and women of this way." I doubt not but he represented them

as a company of upstart enthusiasts, that had lately gotten into a new

method or way of living; that would not be content with the

temple-service, but they must be righteous over-much, and have their

private meetings or conventicles, and break bread, as they called it,

from house to house, to the great disturbance of the established

clergy, and to the utter subversion of all order and decency. I do not

hear that the high priest makes any objection: no, he was as willing to

grant letters, as Saul was to ask them; and wonderfully pleased within

himself, to find he had such an active zealot to employ against the

Christians.

Well then, a judicial process is immediately issued out, with the high

priest's seal affixed to it. And now methinks I see the young

persecutor finely equipped, and pleasing himself with thoughts, how

triumphantly he should ride back with the "men and women of this way,"

dragging them after him to Jerusalem.

What a condition may we imagine the poor disciples at Damascus were in

at this time! No doubt they had heard of Saul's imprisoning and making

havoc of the saints at Jerusalem, and we may well suppose they were

apprised of his design against them. I am persuaded this was a growing,

because a trying time with these dear people. O how did they wrestle

with God in prayer, beseeching him either to deliver them from, or give

them grace sufficient to enable them to bear up under, the fury of

their persecutors? The high priest doubtless with the rest of his

reverend brethren, flattered themselves, that they should now put an

effectual stop to this growing heresy, and waited with impatience for

Saul's return.

But "He that sitteth in heaven laughs them to scorn, the Lord has them

in derision." And therefore, ver. 3, "As Saul journeyed, and came even

near unto Damascus," perhaps to the very gates, (our Lord permitting

this, to try the faith of his disciples, and more conspicuously to

baffle the designs of his enemies) "suddenly (at mid-day, as he

acquaints Agrippa) there shined round about him a light from heaven," a

light brighter than the sun; "and he fell to the earth (why not into

hell?) and heard a voice saying unto him, Saul, Saul, why persecutest

thou me/" The word is doubled, "Saul, Saul:" Like that of our Lord to

Martha: "Martha, Martha;" or the prophet, O earth, earth, earth!"

Perhaps these words came like thunder to his soul. That they were

spoken audibly, we are assured from verse 7, "His companions heard the

voice." Our Lord now arrests the persecuting zealot, calling him by

name; for the word never does us good, till we find it spoken to us in

particular. "Saul, Saul, Why persecutest thou Me?" Put the emphasis

upon the word why, what evil have I done? Put it upon the word

persecutest, why persecutest? I suppose Saul thought he was not

persecuting; no, he was only putting the laws of the ecclesiastical

court into execution; but Jesus, whose eyes are as a flame of fire, saw

through the hypocrisy of his heart, that, notwithstanding his specious

pretenses, all this proceeded from a persecuting spirit, and secret

enmity of heart against God; and therefore says, "Why persecutest thou

me?" Put the emphasis upon the word me, why persecutest thou me? alas!

Saul was not persecuting Christ, was he? He was only taking care to

prevent innovations in the church, and bringing a company of

enthusiasts to justice, who otherwise would overturn the established

constitution. But Jesus says, "Why persecutest thou me?" For what is

done to Christ's disciples, he takes as done to himself, whether it be

good, or whether it be evil. He that touches Christ's disciples,

touches the apple of his eye; and they who persecute the followers of

our Lord, would persecute our Lord himself, was he again to come and

tabernacle amongst us.

I do not find that Saul gives any reason why he did persecute; no, he

was struck dumb; as every persecutor will be, when Jesus Christ puts

this same question to them at the terrible day of judgment. But being

pricked at the heart, no doubt with a sense not only of this, but of

all his other offenses against the great God, he said, ver. 5, "Who art

thou, Lord?" See how soon God can change the heart and voice of his

most bitter enemies. Not many days ago, Saul was not only blaspheming

Christ himself, but, as much as in him lay, compelling others to

blaspheme also: but not, he, who before was an impostor; is called

Lord; "Who art thou; Lord?" This admirably points out the way in which

God's Spirit works upon the heart: it first powerfully convinces of

sin, and of our damnable state; and then puts us upon inquiring after

Jesus Christ. Saul being struck to the ground, or pricked to the heart,

cries out after Jesus, "Who art thou, Lord?" As many of you that were

never so far made sensible of your damnable state, as to be made

feelingly to seek after Jesus Christ, were never yet truly convicted

by, much less converted to, God. May the Lord, who struck Saul,

effectually now strike all my Christless hearers, and set them upon

inquiring after Jesus, as their all in all! Saul said, "Who art thou,

Lord? And the Lord said, I am Jesus, whom thou persecutest." Never did

any one inquire truly after Jesus Christ, but Christ made a saving

discovery of himself, to his soul. It should seem, our Lord appeared to

him in person; for Ananias, afterwards, says, "The Lord who appeared to

thee in the way which thou camest;" though this may only imply Christ's

meeting him in the way; it is not much matter: it is plain Christ here

speaks to him, and says, "I am Jesus, whom thou persecutest." It is

remarkable, how our Lord takes to himself the name of Jesus; for it is

a name in which he delights: I am Jesus, a Savior of my people, both

from the guilt and power of their sins; "a Jesus, whom thou

persecutest." This seems to be spoken to convince Saul more and more of

his sin; and I doubt not, but every word was sharper than a two-edged

sword, and came like so many daggers to his heart; O how did these

words affect him! a Jesus! A Savior! And yet I am persecuting him! this

strikes him with horror; but then the word Jesus, though he was a

persecutor, might give him some hope. However, our dear Lord, to

convince Saul that he was to be saved by grace, and that he was not

afraid of his power and enmity, tells him, "It is hard for thee to kick

against the pricks." As much as to say, though he was persecuting, yet

he could not overthrow the church of Christ: for he would sit as King

upon his holy hill of Zion; the malice of men or devils should never be

able to prevail against him.

Ver. 6, "And he, trembling and astonished, said, Lord, what wilt thou

have me to do?" Those, who think Saul had a discovery of Jesus made to

his heart before, think that this question is the result of his faith,

and that he now desires to know what he shall do, out of gratitude, for

what the Lord had done for his soul; in this sense it may be

understood; "and I have made use of it as an instance to prove, that

faith will work by love; but perhaps it may be more agreeable to the

context, if we suppose, that Saul had only some distant discovery of

Christ made to him, and not o full assurance of faith: for we are told,

"he trembling and astonished," trembling at the thoughts of his

persecuting a Jesus, and astonished at his own vileness, and the

infinite condescension of this Jesus, cries out, "Lord, what wilt thou

have me to do?" Persons under soul-trouble, and sore conviction, would

be glad to do any thing, or comply on any terms, to get peace with God.

"Arise, (says our Lord) and go into the city, and it shall be told thee

what thou shalt do."

And here we will leave Saul a while, and see what is become of his

companions. But what shall we say? God is a sovereign agent; his sacred

Spirit bloweth when and where it listeth; "he will have mercy on whom

he will have mercy." Saul is taken, but, as far as we know to the

contrary, his fellow-travelers are left to perish in their sins: for we

are told, ver. 7, "That the men who journeyed with him stood, indeed,

speechless, and hearing a confused voice;" I say, a confused voice, for

so the word signifies, and must be so interpreted, in order to

reconcile it with chap. 22, ver. 9, where Saul, giving an account of

these men, tells Agrippa, "They heard not the voice f hi that spake to

me." They heard a voice, a confused noise, but not the articulate voice

of him that spake to Saul, and therefore remained unconverted. For what

are all ordinances, all, even the ;most extraordinary dispensations of

providence, without Christ speaks to the soul in them? Thus it is now

under the word preached: many, like Saul's companions, are sometimes so

struck with the outgoings of God appearing in the sanctuary, that they

even stand speechless; they hear the preacher's voice, but not the

voice of the Son of God, who, perhaps, at the same time is speaking

effectually to many other hearts; this I have known often; and what

shall we say to these things? O the depth of the sovereignty of God! It

is past finding out. Lord, I desire to adore what I cannot comprehend.

"Even so, Father, for so it seemeth good in thy sight!"

But to return to Saul: the Lord bids him, "arise and go into the city;"

and we are told, ver. 8, that "Saul arose from the earth; and when his

eyes were opened, (he was so overpowered with the greatness of the

light that shone upon them, that) he saw no man; but they led him by

the hand, and brought him into Damascus," that very city which was to

be the place of his executing or imprisoning the disciples of the Lord.

"And he was three days without sight, and neither did eat nor drink."

But who can tell what horrors of conscience, what convulsions of soul,

what deep and pungent convictions of sin he underwent during these

three long days? It was this took away his appetite (for who can eat or

drink when under a sense of the wrath of God for sin?) and, being to be

greatly employed hereafter, he must be greatly humbled now; therefore,

the Lord leaves him three days groaning under the spirit of bondage,

and buffeted, no doubt, with the fiery darts of the devil, that, being

tempted like unto his brethren, he might be able hereafter to succor

those that were tempted. Had Saul applied to any of the blind guides of

the Jewish church, under these circumstances, they would have said, he

was mad, or going besides himself; as many carnal teachers and blind

Pharisees now deal with, and so more and more distress, poor souls

laboring under awakening convictions of their damnable state. But God

often at our first awakenings, visits us with sore trials, especially

those who are, like Saul, to shine in the church, and to be used as

instruments in bringing many sons to glory: those who are to be highly

exalted, must first be deeply humbled; and this I speak for the comfort

of such, who may be now groaning under the spirit of bondage, and

perhaps, like Saul, can neither eat nor drink; for I have generally

observed, that those who have had the deepest convictions, have

afterwards been favored with the most precious communications, and

enjoyed most of the divine presence in their souls. This was after

wards remarkably exemplified in Saul, who was three days without sight,

and neither did eat nor drink.

But will the Lord leave his poor servant in this distress? No; his

Jesus (though Saul persecuted him) promised (and he will perform) that

"it should be told him what he must do. And there was a certain

disciple at Damascus, named Ananias; and unto him, said the Lord, in a

vision, Ananias; and he said, Behold, I am here, Lord." What a holy

familiarity is there between Jesus Christ and regenerate souls! Ananias

had been used to such love-visits, and therefore knew the voice of his

beloved. The Lord says, "Ananias;" Ananias says, "Behold, I am here,

Lord." Thus it is that Christ now, as well as formerly, often talks

with his children at sundry times and after divers manners, as a man

talketh with his friend. But what has the Lord to say to Ananias?

Ver. 11, "And the Lord said unto him, Arise, and go into the street,

which is called Straight, and inquire in the house of Judas, for one

called Saul of Tarsus;" (See here for your comfort, O children of the

most high God, what notice Jesus Christ takes of the street and the

hose where his own dear servants lodge) "for behold, he prayeth;" but

why is this ushered in with the word behold? What, was it such a

wonder, to hear that Saul was praying? Why, Saul was a Pharisee, and

therefore, no doubt, tasted and made long prayers: and, since we are

told that he profited above many of his equals, I doubt not but he was

taken notice of for his gift in prayer; and yet it seems, that before

these three days, Saul never prayed in his life; and why? Because,

before these three days, he never felt himself a condemned creature: he

was alive in his own opinion, because without a knowledge of the

spiritual meaning of the law; he felt not a want of, and therefore,

before now, cried not after a Jesus; and consequently, though he might

have said or made a prayer (as many Pharisees do now a-days) he never

prayed a prayer; but now, "behold! He prayed indeed;" and this was

urged as one reason why he was converted. None of God's children, as

one observes, comes into the world still-born; prayer is the very

breath of the new creature: and therefore, if we are prayerless, we are

Christless; if we never had the spirit of supplication, it is a sad

sign that we never had the spirit of grace in our souls: and you may be

assured you never did pray, unless you have felt yourselves sinners,

and seen the want of Jesus to be your Savior. May the Lord, whom I

serve in the gospel of his dear Son, prick you all to the heart, and

may it be said of you all, as it was of Saul, behold, they pray!

The Lord goes on to encourage Ananias to go to Saul: says he, ver. 12,

"For he hath seen in a vision a man named Ananias, coming in, and

putting his hand on him, that he might receive his sight." So that

though Christ converted Saul immediately by himself, yet he will carry

on the work, thus begun, by a minister. Happy they, who under

soul-troubles have such experienced guides, and as well acquainted with

Jesus Christ as Ananias was; you that have such, make much of and be

thankful for them; and you who have them not, trust in God; he will

carry on his own work without them.

Doubtless, Ananias was a good man; but shall I commend him for his

answer to our Lord? I commend him not: for says he, ver 13, "Lord, I

have heard by many of this man, how much evil he hath done to they

saints at Jerusalem: And here, he hath authority from the chief priests

to bind all that call upon thy name." I fear this answer proceeded from

some relics of self-righteousness, as well as infidelity, that lay

undiscovered in the heart of Ananias. "Arise, (said our Lord) and go

into the street, which is called Straight, and inquire in the hose of

Judas, for one called Saul of Tarsus; for behold, he prayeth!" One

would think this was sufficient to satisfy him; but says Ananias,

"Lord, I have heart by many of this man (he seems to speak of him with

much contempt; for even good men are apt to think too contemptuously of

those who are yet in their sins) how much evil he hath done to thy

saints in Jerusalem: And here, he hath authority from the chief priests

to bind all that call upon Christ's name, should bind him also, if he

went unto him; but the Lord silences all objections, with a "Go thy

way, for he is a chosen vessel unto me, to bear my name before the

Gentiles, and kings, and the children of Israel. For I will show him

how great things he must suffer for my name's sake." Here God stops his

mouth immediately, by asserting his sovereignty, and preaching to him

the doctrine of election. And the frequent conversion of notorious

sinners to God, to me is one great proof, amongst a thousand others, of

that precious, but too much exploded and sadly misrepresented, doctrine

of God's electing love; for whence is it that such are taken, whilst

thousands, not near so vile, die senseless and stupid? All the answer

that can be given, is, they are chosen vessels; "Go thy way, (says God)

for he is a chosen vessel unto me, to bear my name before the Gentiles,

and kings, and the children of Israel: For I will show him how great

things he must suffer for my name's sake." Observe what a close

connection there is between doing and suffering for Christ. If any of

my brethren in the ministry are present, let them bear what preferment

we must expect, if we are called out to work remarkably for God: not

great prebendaries or bishopricks, but great sufferings for our Lord's

name sake; these are the fruits of our labor: and he that will not

contentedly suffer great things for preaching Christ, is not worthy of

him. Suffering will be found to be the best preferment, when w are

called to give an account of our ministry at the great day.

I do not hear, that Ananias quarreled with God concerning the doctrine

of election; no, (O that all good men would, in this, learn of him!)

"He went his way, and entered into the house; and put his hands on him,

and said, Brother Saul;" just now, it was this man; now it is brother

Saul: it is not matter what a man has been, if he be now a Christian;

the same should be our brother, our sister and mother; God blots our

every convert's transgressions as with a thick cloud, and so should we;

the more vile a man has been, the more should we love him when

believing in Christ, because Christ will be more glorified on his

behalf. I doubt not, but Ananias was wonderfully delighted to hear that

so remarkable a persecutor was brought home to God: I am persuaded he

felt his soul immediately united to him by love, and therefore

addresses him not with, thou persecutor, thou murderer, that camest to

butcher me and my friends; but, "brother Saul." It is remarkable that

the primitive Christians much used the word brother and brethren; I

know it is a term now much in reproach; but those who despise it, I

believe, would be glad to be of our brotherhood, when they see us

sitting at the right-hand of the Majesty on high. "Brother Saul, the

Lord (even Jesus that appeared unto thee in the way as thou camest)

hath sent me, that thou mightest receive thy sight, and be filled with

the Holy Ghost." At this time, we may suppose, he laid his hands upon

him. See the consequences.

Ver. 18, "Immediately there fell from his eyes as it had been scales,

and he received sight forthwith;" not only bodily, but spiritual sight;

he emerged as it were into a new world; he saw, and felt too, things

unutterable: he felt a union of soul with God; he received the spirit

of adoption; he could now, with a full assurance of faith, cry, "Abba,

Father." Now was he filled with the Holy Ghost; and had the love of God

shed abroad in his heart; now were the days of his mourning ended; now

was Christ formed in his soul; now he could give men and devils the

challenge, ,knowing that Christ had justified him; now he saw the

excellencies of Christ, and esteemed him the fairest among ten

thousand. You only know how to sympathize with the apostle in his joy,

who, after a long night of bondage, have been set free by the Spirit,

and have received joy in the Holy Ghost. May all that are now mourning,

as Saul was, be comforted in like manner!

The scales are now removed from the eyes of Saul's mind; Ananias has

done that for him, under God: he must now do another office, baptize

him, and so receive him into the visible church of Christ; a good proof

to me of the necessity of baptism where it may he had: for I find here,

as well as elsewhere, that baptism is administered even to those who

had received the Holy Ghost; Saul was convinced of this, and therefore

arose and was baptized; and now it is time for him to recruit the

outward man, which, by three days abstinence and spiritual conflicts,

had been much impaired; we are therefore told, (ver. 19), "when he had

received meat, he was strengthened."

But O, with what comfort did the apostle now eat his food? I am sure it

was with singleness, I am persuaded also with gladness of heart; and

why? He knew that he was reconciled to God; and, for my own part, did I

not know how blind and flinty our hearts are by nature, I should wonder

how any one could eat even his common food with any satisfaction, who

has not some well-grounded hope of his being reconciled to God. Our

Lord intimates thus much to us: for in his glorious prayer, after he

has taught us to pray for our daily bread, immediately adds that

petition, "Forgive us our trespasses;" as though our daily bread would

do us no service, unless we were sensible of having the forgiveness of

our sins.

To proceed; Saul hath received meat, an is strengthened; and whither

will he go now? To see the brethren; "then was Saul certain days with

the disciples that were at Damascus." If we know and love Christ, we

shall also love and desire to be acquainted with the brethren of

Christ: we may generally know a man by his company. And though all are

not saints that associate with saints, (for tares will be always

springing up amongst the wheat till the time of harvest) yet, if we

never keep company, but are shy and ashamed of the despised children of

God, it is a certain sign we have not yet experimentally learned Jesus,

or received him into our hearts. My dear friends, be not deceived; if

we are friends to the Bridegroom, we shall be friends to the children

of the Bridegroom. Saul, as soon as he was filled with the Holy Ghost,

"was certain days with the disciples that were at Damascus."

But who can tell what joy these disciples felt when Saul came amongst

them! I suppose holy Ananias introduced him. Methinks I see the once

persecuting zealot, when they came to salute him with a holy kiss,

throwing himself upon each of their necks, weeping over them with

floods of tears, and saying, "" my brother, O my sister, Can you

forgive me? Can you give such a wretch as I the right-hand of

fellowship, who intended to drag you behind me bound unto Jerusalem!"

Thus, I say, we may suppose Saul addressed himself to his

fellow-disciples; and I doubt not but they were as ready to forgive and

forget as Ananias was, and saluted him with the endearing title of

"brother Saul." Lovely was this meeting; so lovely, that it seemed Saul

continued certain days with them, to communicate experiences, and to

learn the way of God more perfectly; to pray for a blessing on his

future ministry, and to praise Christ Jesus for what he had done for

their souls. Saul, perhaps, had sat certain years at the feet of

Gamaliel, but undoubtedly learned more these certain days, than he had

learned before in all his life. It pleases me to think how this great

scholar is transformed by the renewing of his mind. What a mighty

change was here! That so great a man as Saul was, both as to his

station in life, and internal qualifications, and such a bitter enemy

to the Christians; for him, I say, to go and be certain days with the

people of this mad way, and to sit quietly, and be taught of illiterate

men, as many of these disciples we may be sure were; what a substantial

proof was this of the reality of his conversion!

What a hurry and confusion may we suppose the chief priests were now

in! I warrant they were ready to cry out, What! Is he also deceived? As

for the common people, who knew not the law, and are accursed, for them

to be carried away, is no such wonder; but for a man bred up at the

feet of Gamaliel, for such a scholar, such an enemy to the cause as

Saul; for him to be led away with a company of silly, deceived men and

women, surely it is impossible: we cannot believe it. But Saul soon

convinces them of the reality of his becoming a fool for Christ's sake:

for straightway, instead of going to deliver the letters from the high

priests, as they expected, in order to bring the disciples that were at

Damascus bound to Jerusalem, "he preached Christ in the synagogues,

that he is the Son of God." This is another proof of his being

converted. He not only conversed with Christians in private, but he

preached Christ publicly in the synagogues; especially, he insisted on

the divinity of our Lord, proving, notwithstanding his state of

humiliation, that he was really the Son of God.

But why did Saul preach Christ thus? Because he had felt the power of

Christ upon his own soul. And here is the reason why Christ is so

seldom preached, and his divinity so slightly insisted on in our

synagogues: because the generality of those that pretend to preach him,

never felt a saving work of conversion upon their own souls. How can

they preach, unless they are first taught of, and then sent by God?

Saul did not preach Christ before he knew him; no more should any one

else. An unconverted minister, though he could speak with the tongues

of men and angels, will be but as a sounding brass and tinkling cymbal

to those whose senses are exercised to discern spiritual things.

Ministers that are unconverted, may talk and declaim of Christ, and

prove from books that he is the Son of God; but they cannot preach with

the demonstration of the Spirit and with power, unless they preach from

experience, and have had a proof of his divinity, by a work of grace

wrought upon their own souls. God forgive those, who lay hands on an

unconverted man, knowing that he is such: I would not do it for a

thousand worlds, Lord Jesus, keep thy own faithful servants pure, and

let them not be partakers of other men's sins!

Such an instance as was Saul's conversion, we may be assured, must make

a great deal of noise; and, therefore, no wonder we are told, ver. 21,

"But all that heard him were amazed, and said, Is not this he that

destroyed them who called on this name in Jerusalem, and came hither

for that intent, that he might bring them bound to the chief priests."

Thus it will be with all that appear publicly for Jesus Christ; and it

is as impossible for a true Christian to be hid, as a city built upon a

hill. Brethren, if you are faithful to, you must be reproached and have

remarks made on you for Christ; especially of you have been remarkably

wicked before your conversion. Your friends will say, is not this he,

or she, who a little while ago would run to as great an excess of riot

and vanity as the worst of us all? What has turned your brain? -- Or if

you have been close, false, formal hypocrites, as Saul was, they will

wonder that you should be so deceived, as to think you were not in a

safe state before. No doubt, numbers were surprised to hear Saul, who

was touching the law blameless, affirm that he was in a damnable

condition (as in all probability he did) a few days before.

Brethren, you must expect to meet with many such difficulties as these.

The scourge of the tongue, is generally the first cross we are called

to bear for the sake of Christ. Let not, therefore, this move you: It

did not intimidate, no, it rather encouraged Saul: says the text, "But

Saul increased the more in strength, and confounded the Jews who dwelt

at Damascus, proving that this is very Christ." Opposition never yet

did, or ever will hurt a sincere convert: Nothing like opposition to

make the man of God perfect. None but a hireling, who careth not for

the sheep, will be affrighted at the approach or barking of wolves.

Christ's ministers are as bold as lions: it is not for such men as they

to flee.

And therefore (that I may draw towards a conclusion() let the ministers

and disciples of Christ learn from Saul, not to fear men or their

revilings; but, like him, increase in strength, the more wicked men

endeavor to weaken their hands. We cannot be Christians without being

opposed: no; disciples in general must suffer; ministers in particular

must suffer great things. But let not this move any of us from our

steadfastness in the gospel: He that stood by and strengthened Saul,

will also stand by and strengthen us: He is a God mighty to save all

that put their trust in him. If we look up with an eye of faith, we, as

well as the first martyr Stephen, may see Jesus standing at the right

hand of God, ready to assist and protect us. Though the Lord' seat is

in heaven, yet he has respect to his saints in an especial manner, when

suffering here on earth: then the Spirit of Christ and of glory rests

upon their souls. And, if I may speak my own experience, I never enjoy

more rich communications from God than when despised and rejected of

men for the sake of Jesus Christ." However little they may design it,

my enemies are my greatest friends. What I most fear, is a calm; but

the enmity which is in the hearts of natural men against Christ, will

not suffer them to be quiet long; No; as I hope the work of God will

increase, so the rags of men and devils will increase also. Let us put

on, therefore, the whole armor of God: let us not fear the face of men:

"Let us fear him only, who can destroy both body and soul in hell." I

say unto you let us fear him alone. You see how soon God can stop the

fury of his enemies.

You have just now heard of a proud, powerful zealot stopped in his full

career, struck down to the earth with a light from heaven, converted by

the almighty power of efficacious grace, and thereupon zealously

promoting, nay, resolutely suffering for, the faith, which once with

threatenings and slaughters he endeavored to destroy. Let his teach us

to pity and pray for our Lord's most inveterate enemies. Who knows, but

in answer thereunto, our Lord may give them repentance unto life? Most

think, that Christ had respect to Stephen's prayer, when he converted

Saul. Perhaps for this reason God suffers his adversaries to go on,

that his goodness and power may shine more bright in their conversion.,

But let not the persecutors of Christ take encouragement from this to

continue in their opposition. Remember, though Saul was converted, yet

the high-priest, and Saul's companions, were left dead in trespasses

and sins. And, if this should be your case, you will of all men be most

miserable: for persecutors have the lowest place in hell. And, if Saul

was struck to the earth by a light from heaven, how will you be able to

stand before Jesus Christ, when he comes in terrible majesty to take

vengeance on all those who have persecuted his gospel? Then the

question, "Why persecutest thou me?" will cut you through and through.

The secret enmity of your hearts shall be then detected before men and

angels, and you shall be doomed to dwell in the blackness of darkness

for evermore. Kiss the Son, therefore, lest he be angry: for even you

may yet find mercy, if you believe on the Son of God: though you

persecute him, yet he will be your Jesus. I cannot despair of any of

you, when I find a Saul among the disciples at Damascus. What though

your sins are as scarlet, the blood of Christ shall wash them as white

as snow. Having much to be forgiven, despair not; only believe, and

like Saul, of whom I have now been speaking, love much. He counted

himself the chiefest sinner of all, and therefore labored more

abundantly than all.

Who is there among you fearing the Lord? Whose hearts hath the Lord now

opened to hearken to the voice of his poor unworthy servant? Surely,

the Lord will not let me preach in vain. Who is the happy soul that is

this day to be washed in the blood of the Lamb? Will no poor sinner

take encouragement from Saul to come to Jesus Christ? You are all

thronging round, but which of you will touch the Lord Jesus? What a

comfort will it be to Saul, and to your own souls, when you meet him in

heaven, to tell him, that hearing of his, was a means, under God, of

your conversion! Doubtless it was written for the encouragement of all

poor, returning sinners; he himself tells us so: for "in me God showed

all long-suffering, that I might be an example to them that should

hereafter believe." Was Saul here himself, he would tell you so, indeed

he would; but being dead, by this account of his conversion he yet

speaketh. O that God may speak by it to your hearts! O that the arrows

of God might this day stick fast in your souls, and you made to cry

out, "Who art thou, Lord?" Are there any such amongst you? Methinks I

feel something of what this Saul felt, when he said, "I travail in

birth again for you, till Christ be formed again in your hearts." O

come, come away to Jesus, in whom Saul believed; and then I care not if

the high-priests issue out never so many writs, or injuriously drag me

to a prison. The thoughts of being instrumental in saving you, will

make me sing praises even at midnight. And I know you will be my joy

and crown of rejoicing, when I am delivered from this earthly prison,

and meet you in the kingdom of God hereafter.

Now to God, &c.

__________________________________________________________________

Marks of Having Received the Holy Ghost

Acts 19:2 -- "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 inquiry, without any reference to the context, I shall from

them,

First, Show 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 show who the Holy Ghost spoken of in the text, is; and

that we must all receive him before we can be stiled true believers.

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'' 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 this 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 not 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 beget 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 hole 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 which 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 listlessness 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

willfully 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 surprise, 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 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 fitly 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 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 expressed 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 so 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 laboreth 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 to 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 Chris 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 Syrophonecian, 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 mile

reply to the traitor 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 fulfill 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 show 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 sepulchers,

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 you 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 complete. 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 not 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 honor, power, and glory, for ever and ever.

__________________________________________________________________

The Almost Christian

Acts 26:28 -- "Almost thou persuadest me to be a Christian."

The chapter, out of which the text is taken, contains an admirable

account which the great St. Paul gave of his wonderful conversion from

Judaism to Christianity, when he was called to make his defense before

Festus a Gentile governor, and king Agrippa. Our blessed Lord had long

since foretold, that when the Son of man should be lifted up, "his

disciples should be brought before kings and rulers, for his name's

sake, for a testimony unto them." And very good was the design of

infinite wisdom in thus ordaining it; for Christianity being, from the

beginning, a doctrine of the Cross, the princes and rulers of the earth

thought themselves too high to be instructed by such mean teachers, or

too happy to be disturbed b such unwelcome truths; and therefore would

have always continued strangers to Jesus Christ, and him crucified, had

not the apostles, by being arraigned before them, gained opportunities

of preaching to them "Jesus and the resurrection." St. Paul knew full

well that this was the main reason, why his blessed Master permitted

his enemies at this time to arraign him at a public bar; and therefore,

in compliance with the divine will, thinks it not sufficient, barely to

make his defense, but endeavors at the same time to convert his judges.

And this he did with such demonstration of the spirit, and of power,

that Festus, unwilling to be convinced by the strongest evidence, cries

out with a loud voice, "Paul, much earning doth make thee mad." To

which the brave apostle (like a true follower of the holy Jesus) meekly

replies, I am not mad, most noble Festus, but speak forth the words of

truth and soberness." But in all probability, seeing king Agrippa more

affected with his discourse, and observing in him an inclination to

know the truth, he applies himself more particularly to him. "The king

knoweth of these things; before whom also I speak freely; for I am

persuaded that none of these things are hidden from him." And then,

that if possible he might complete his wished-for conversion, he with

an inimitable strain of oratory, addresses himself still more closely,

"King Agrippa, believest thou the prophets? I know that thou believest

them." At which the passions of the king began to work so strongly,

that he was obliged in open court, to own himself affected by the

prisoner's preaching, and ingenuously to cry out, "Paul, almost thou

persuadest me to be a Christian."

Which words, taken with the context, afford us a lively representation

of the different reception, which the doctrine of Christ's ministers,

who come in the power and spirit of St. Paul, meets with now-a-days in

the minds of men. For notwithstanding they, like this great apostle,

"speak forth the words of truth and soberness;" and with such energy

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