#watchingandwaitingforjesus: The power of The Holy Spirit

John 16:8

Will Draw the Unsaved Sinner to Jesus
Will Convict Both Unbelievers and Believers
Will Regenerate Our Human Spirits
Will Draw Us Closer to the Lord
Will Sanctify Us in the Lord
Will Help Us With Our Prayer Life
Will Guide Us Into All Truth
Will Teach Us All Things
Will Anoint Us With His Divine Power
Will Be Our Helper and Comforter in This Life
The 9 Gifts of the Holy Spirit
The 9 Fruits of the Holy Spirit
When you really look at each one these different ministries that the Holy Spirit has with all of us, you can really feel the power on each one of them and that there is no way you will not be able to really progress in your own walk and call with the Lord once the Holy Spirit starts to become very active in your daily life with all of these different ministries.
Before I get into each one of these different ministries under the captions below, I want to give you two key verses so you will not be too afraid to do this with the Holy Spirit.
Both of these verses are coming direct from the apostle Paul, and I do not have to tell you what a great man of God he became, all because he worked with the grace and power that God gave him through the Holy Spirit.
I believe Paul found a major secret very early on in his walk with the Lord, and that major secret was that he could make direct contact with the Holy Spirit Himself and form out a good personal relationship with Him – and from there, learn how to be led and empowered by Him so he could fulfill all of his divine missions for the Lord.
Here are two key powerful verses from the apostle Paul telling us that we can all do the exact same thing ourselves with the Holy Spirit:
“The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Spirit be with you all.” (2 Corinthians 13:14)
“Therefore if there is any consolation in Christ, if any comfort of love, if any FELLOWSHIP of the Spirit …” (Philippians 2:1)
There are two key words to really hone in on, and those two key words are “communion” and “fellowship” with the Holy Spirit.
These two key powerful words are telling us that we can make direct contact with the Holy Spirit like we can with God and Jesus, and from there, we can establish a very good personal relationship with Him.
And once you make direct contact with the Holy Spirit, then He will teach you how to be led and taught by Him so you can then become the sanctified saint that God is wanting you to become in Him in this life, along with fully accomplishing all of your divine destiny for Him.
I will now give you two more good verses to put the icing on this cake that we can make direct contact with the Holy Spirit and learn how to walk with Him in this life. These two verses are talking about us “walking in the Spirit.” Here they are:
“If we live in the Spirit, let us also walk in the Spirit.” (Galatians 5:25)
” … Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Galatians 3:2)
The first verse is flat out telling us that since we are already living in the Spirit since He is already living on the inside of us, then we need to take this one step further, and that is to learn how to walk in Him as well.
And this is where all of these different ministries are going to be coming in, as the Holy Spirit will show you exactly what can happen to you and your life if you will learn how to walk with Him and in Him.
The second verse then adds one more piece of revelation to all of this in that it is comparing walking in the Spirit to walking in the flesh. Too many Christians are walking in the flesh in this life instead of walking in the Holy Spirit.
And that is why many of them are not making much progress in their divine calls for the Lord, or in being able to be properly sanctified and cleaned up in the way the Lord would really like.
Bottom line – every single Christian needs to learn how to walk in the Holy Spirit.
And the only way you can truly walk in the Holy Spirit is to make direct contact with Him so you can establish a very good personal relationship with Him like you have with God and Jesus, and then from there, be willing and open to working with Him in many of these different areas so you can become all that God is asking you to become in Him in this life.
Now I will go into each one of the above areas under the captions below. Take your time with this and really meditate and ponder on what God is trying to tell you through His Word on this subject matter.
The Holy Spirit is God and Lord Himself and He is literally living right there on the inside of you – and He is only too anxious to get all of this going with you if you will just be open and willing to receive this kind of divine help from Him.

1. The Holy Spirit Will Draw the Unsaved Sinner to Jesus

The very first ministry that the Holy Spirit has with all of us is to make sure we find Jesus and accept Him as our personal Lord and Savior so we can be truly saved and born again. This is without question the number one job and ministry of the Holy Spirit.
As you will see in the first verse I will list below, Jesus Himself says that the Holy Spirit will testify of Him, not of His own self. And the reason He is going to be testifying about Jesus is so He can get as many people saved as He possibly can.
As we have explained to you in our article, “You Do Have the Power of God to Witness,” you will have the Holy Spirit and His power right there by your side when you step out to witness to other unsaved people in this life.
You will not be alone when you do this. This is why all Christians should keep themselves open to being used by the Lord to witness to other people, so God can personally use you to save as many people as He can before it becomes too late to be able to do so.
Really grab a hold of the revelation that is in the following 4 verses, as they will help break off any fears you may have on witnessing to other unsaved people in this life.
This first ministry of the Holy Spirit is without a doubt the most important one of all, as we only have one earthly lifetime to try and reach as many people as possible with the Gospel of our Lord and Savior Jesus Christ.
And the Holy Spirit is only too anxious and willing to work through each individual believer who will be willing to work with Him on these types of deliverance missions.
Here are the first 5 verses that will show you that the Holy Spirit has the personal ministry of leading as many people as He possibly can to our Lord and Savior Jesus Christ.
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, HE WILL TESTIFY OF ME. And you also will bear witness, because you have been with Me from the beginning.” (John 15:26-27)
“No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.” (John 6:44)
“… and no one can say that Jesus is Lord except by the Holy Spirit.” (1 Corinthians 12:3)
“While Peter was still speaking these words, the Holy Spirit FELL UPON all those who heard the word.” (Acts 10:44)
“The Lord OPENED HER HEART to heed the things spoken by Paul.” (Acts 16:14)
Notice the second verse says that no one can come to Jesus for eternal salvation unless God the Father is first drawing them in. And then the third verse says that no one can call Jesus Lord unless it is done by the Holy Spirit. Put both of these verses together, side by side, and they are telling us that God the Father draws the unsaved sinner to His Son Jesus through the Holy Spirit.
The last two verses will also confirm this revelation, as it is showing us that the Holy Spirit will fall upon those who are being witnessed to, along with opening up their hearts and minds so they will be able to understand what is being preached to them.
Again, this is why you should never be afraid to step out and witness to other people as the Spirit leads, as you will have both God the Father and the Holy Spirit right there by your side as you are witnessing to them.

2. The Holy Spirit Will Convict Both Unbelievers and Believers

The next ministry that the Holy Spirit has with both unbelievers, as well as believers is that He has to convict all of us. He has to show us the errors of our ways and that we are all sinners in the eyes of God.
An unbeliever cannot get saved unless they are first convicted by the Holy Spirit. If they cannot see they are sinners in the eyes of God, then they will see no reason to accept what Jesus has done for them with His sacrificial death on the cross.
For born-again believers, we all need the conviction of the Holy Spirit from time to time, so we can be shown the errors of our ways and where we are going wrong at times. And when the Holy Spirit does convict us from time to time, it is always for our own good. If He does not point out and show us where we are going wrong at times, we could easily get knocked off the path that God has set up for our lives.
Here is a major verse showing us that the Holy Spirit has the personal ministry of convicting all of us – which will include both unbelievers as well as believers.
“Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged ..” (John 16:7-11)
Notice what the Holy Spirit will convict everyone of – sin!!
With God already having told us in His Word that every single man and woman has sinned and fallen short of His glory, every single person on the face of this earth needs to receive the conviction of the Holy Spirit so we can all be shown what the real truth is regarding our fallen sinful state before the Lord.

3. The Holy Spirit Will Regenerate Our Human Spirits

After the Holy Spirit has moved on an unbeliever and has led them into eternal salvation through Jesus Christ, the next thing He will do is enter in on the inside of their human spirits.
And once He enters into their human spirits, He will then regenerate their human spirits. And once their human spirits have been fully regenerated, they will now be truly born again in the Lord.
Here is the verse that will show you that the Holy Spirit will regenerate every single person’s spirit who is willing to accept Jesus as their personal Lord and Savior.
“But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life.” (Titus 3:4-7)
Notice two very important things in this verse:
First, this regeneration is being directly tied to us getting saved in the Lord. The words, “but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,“ are definitely telling us that we are saved by God’s grace and mercy and that when He does save us – He is saving us “through” the regeneration of the Holy Spirit.
Second, this regeneration is done directly by the Holy Spirit Himself. The words “regeneration and renewing of the Holy Spirit” are telling us that this regeneration is being done directly by the Holy Spirit Himself.
Here is what the word regeneration means from some of the different Bible Dictionaries and Commentaries:
Spiritually reborn
Spiritual rebirth producing a new beginning
A spiritual rebirth, being renewed, reformed or reconstituted
Renewed or restored after a decline to a low condition
New birth, the begetting of new life
Renewal of moral and spiritual nature
The rebirth of the human spirit to a restored relationship with God
Renewed to life and salvation by faith in God
An act of God through the Holy Spirit resulting in an inner personal resurrection from sin to a new life in Jesus Christ
The radical spiritual change in which God brings an individual from a condition of spiritual defeat and death to a renewed condition of holiness and life
As you can see from these different definitions, this is a major life-changing event, to have the Holy Spirit literally come to live on the inside of your human spirit and from there, cause this kind of regeneration to occur in your spirit so you can be saved and born again in the Lord.
So again, realize that every single time you lead an unbeliever to eternal salvation through Jesus Christ, you are also opening them up to be able to receive the Holy Spirit on the inside of them, where from there He can get down into their spirits and fully regenerate them.
This is another extremely powerful ministry that the Holy Spirit has with every single person who is willing to accept Jesus Christ as their personal Lord and Savior.

4. The Holy Spirit Will Help Draw Us Closer to the Lord

Once you are saved and born again in the Lord and the Holy Spirit has now entered into your human spirit and has fully regenerated it, the next thing He is going to do is start to draw you closer to the Lord in the personal relationship you will now be establishing with Him.
Once you go through the profound experience of accepting Jesus as your personal Lord and Savior, then you will want to do everything you can to get to know both Him and God the Father much better. And the Holy Spirit Himself will help draw you much closer to both of Them.
Here are 3 very interesting verses that will show you that it is by, in, and through the Holy Spirit that you now have direct access to both God and Jesus in heaven. And if it is by the Holy Spirit that you will now have direct access to both God and Jesus, then the Holy Spirit will also help work you closer to both God and Jesus in your own personal relationship with Them.
“For through Him we both have access by one Spirit to the Father.” (Ephesians 2:18)
“And by this we know that He abides in us, by the Spirit whom He has given us.” (1 John 3:24)
“No one has seen God at anytime. If we love one another, God abides in us, and His love has been perfected in us. By this we know that we abide in Him, and He in us, because He has given us of His Spirit.” (1 John 4:12)
Notice the first verse tells us that we have direct access to God the Father “by one Spirit.” And that one Spirit is none other than the Holy Spirit Himself since the “S” in the word “Spirit” is with a capital “S.”
The second verse then tells us that the Lord abides in us “by the Spirit.” And again, it is referring direct to the Holy Spirit since the “S” in the word “Spirit”is with a capital “S.”
The last verse adds a little more to this when it tells us that God abides in us because He has given us His Holy Spirit. In other words, God cannot abide in us unless the Holy Spirit is living on the inside of us.
Put it all together, and not only does the Holy Spirit live on the inside of us, but He is also able to connect us to both God and Jesus in heaven. And due to this divine connection that He has now set up between us and the Lord, both God and Jesus are now abiding in us just like the Holy Spirit is.
And if the Holy Spirit is the One who is forming out this divine connection between us and the Lord in heaven, then it only stands to reason He will now be working very closely with us to form out a very special, close, personal relationship with the Lord.
This is a very powerful and profound revelation when you really chew and meditate on what these three verses alone are trying to tell us.
Again, another major ministry that the Holy Spirit has with each and everyone of us – to divinely connect us to both God and Jesus in heaven and from there, help us form out and establish a very good personal relationship with each One of Them.

5. The Holy Spirit Will Sanctify Us in the Lord

Once you get saved and born again in the Lord, that is just the beginning. From there, God will expect for you to spiritually grow in His knowledge and grace. And once you start to spiritually grow in the Lord, one of the other things He is also going to want to do with you is to sanctify you.
When God starts to sanctify you, what He will do is consecrate and set you apart unto Himself. From there, He will want to transform you by the renewing of your mind, He will want to transform you into the express image of His Son Jesus. The Bible tells us that God is the Potter and we are the clay.
When God starts the sanctification process in our life, He does it by the Word and the Holy Spirit. You read in the Word what He wants to change about you, and then the Holy Spirit will start to move to change you into the kind of person God wants you to become in Him.
But before the Holy Spirit will really move you into this sanctification realm, you have to give Him something to work with and that something is knowledge. And this knowledge can only be obtained by reading from the Bible.
If you do not spend some kind of good regular quality time in the Bible learning what God wants to change about you, then the Holy Spirit is not going to move on the inside of you to sanctify you to the degree that God would really like in this lifetime. That is why true sanctification is accomplished by both the Word and the Spirit working together.
You do your part be reading from the Word, and then the Holy Spirit will do His part by sanctifying you on the inside of your being to the degree that God would really like.
Here are 11 very good verses all showing you that God will sanctify you by His Word and Spirit. The first 5 verses will show you that God will sanctify you in this life by the Holy Spirit.
” … because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth … ” (2 Thessalonians 2:13)
“And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” (1 Corinthians 6:11)
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” (2 Corinthians 3:18)
” … elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: grace to you and peace be multiplied.” (1 Peter 1:2)
“For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.” (Romans 8:13)
These next 6 verses will show you that God will also sanctify you by His Word.
“Sanctify them by Your truth. Your word is truth.” (John 17:17)
” … that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.” (Ephesians 5:26)
“How can a young man cleanse his way? By taking heed according to Your word. With my whole heart I have sought You; Oh, let me not wander from Your commandments! Your word I have hidden in my heart, that I might not sin against You. Blessed are You, O Lord! Teach me Your statutes.” (Psalm 119:9-12)
“You are already clean because of the word which I have spoken to you.” (John 15:3)
” … and receive with meekness the implanted word, which is able to save your souls.” (James 1:21)
“For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.” (1 Thessalonians 2:13)
In our Sanctification Section of our site, we have an article titled, “Sanctification.“
In this article, we give you more good verses showing you that this is God’s ultimate and highest aim for all of us, along with showing you how to enter into this realm with the Lord if you would really like for Him to start changing you from the inside out.
Sanctification is a major ministry that the Holy Spirit has with each believer, but He needs your full consent and cooperation before He will do it, as sometimes it can be a bit painful once God starts to take out the negative qualities He will not want operating in your personality and at the same time, start imparting the good, godly, and saintly qualities that He will want you to have operating in your personality.

6. The Holy Spirit Will Help Us With Our Prayer Life

Another major powerful ministry that the Holy Spirit has with each born-again believer is to help them with their prayer lives with the Lord. As you will see in the first verse I will list below, it says sometimes we will “not know how to pray as we ought.”
In addition to helping us out in our own personal prayer lives with the Lord, He will also be making intercession for all of us as different needs arise in our lives. Since the Holy Spirit is God and Lord Himself, He will be able to see perfectly into our futures and what we will need from the Lord before we will know it. As a result, He will be way ahead of us and be praying to God the Father on many different needs that we will not even be aware of.
Here are the two main verses giving us these two pieces of revelation.
“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought …” (Romans 8:26)
“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.” (Romans 8:26-27)
In the Prayer Secrets Section of our site, we have many good articles showing you the different strategies you can take with Lord in your own personal prayers to Him. Here are some of the specific things the Holy Spirit can help you with in your own personal prayer life to the Lord:
What to pray for
What not to pray for
How to word your prayers to God
What particular Scripture verses to use in your prayers
The timing factor – exactly when to pray for something
The correct battle strategies to use
The correct angle and point of view to use with the Lord
How many times to pray to God for the request
How long to stay with the prayer request
Whether or not to call in other believers to pray in agreement with you
Whether or not there is anything else that you will need to do on your end before God will grant the prayer request
As you can see from the above list – if you can learn how to team up with the Holy Spirit in your own personal prayers to the Lord, you will dramatically increase your chances of getting more of your personal prayers answered by Him.
Again, this is another major powerful ministry that the Holy Spirit has with each believer. We all need to learn how to pray in the Spirit and with the Spirit, especially on some of our heavier prayer requests to God the Father.

7. The Holy Spirit Will Guide Us Into All Truth

Once you come into a full surrender with the Lord, He will then set you up in the perfect plan and destiny that He has set up for your life.
And once God sets this perfect plan and destiny up for your life, then He will start to lead you step-by-step into the fulfillment of that divine destiny.
And this is where the Holy Spirit will be coming in big time, as He now has the personal ministry of leading all of us into the perfect plan and destiny of God for our lives.
If God calls you to be a great evangelist in this life, but He does not guide your steps on how to reach that specific goal, then you will never make it.
There will be many different steps you will have to take to eventually reach that goal, along with many different land mines that you are going to have to stay away from.
And the Holy Spirit is the only One who will know exactly what steps you will need to take to make it into your divine call, along with guiding you around all of the different land mines that could knock you right out of your divine destiny for the Lord.
Here are the two main verses from our Bible that will show you that it is the job of the Holy Spirit to lead us in this life and to guide us into all truth.
“For as many as are LED BY THE SPIRIT OF GOD, these are sons of God.” (Romans 8:14)
“However, when He, the Spirit of truth, has come, HE WILL GUIDE YOU INTO ALL TRUTH …” (JOHN 16:13)
The Holy Spirit will not only guide you into your divine destiny for the Lord, but He will also guide you as to who God will want you to marry in this life if it will be in His perfect will that you get married.
The Holy Spirit will also guide you across the board of your entire life if you are open to receiving this kind of divine guidance from Him.
We already have another good detailed article on how to be led by the Holy Spirit. The title of this article is, “How to Be Led by the Holy Spirit,” and it is in the Bible Basics section of our site. In this article we show you the different ways that the Holy Spirit will communicate to you so you can pick up exactly what He will want you to do.

8. The Holy Spirit Will Teach Us All Things

Not only will the Holy Spirit be our personal Guide in this life, but He will also be our personal Teacher.
These next two verses are huge, and I mean huge. God wants us to grow in His knowledge in this life. And the main reason He wants us to grow in His knowledge is because you cannot spiritually grow in the Lord unless you first seek after the knowledge that will cause this spiritual growth to occur in the first place.
One of the main reasons that many Christians do not make much spiritual growth in this life is because they are not seeking after the knowledge that will cause this growth to actually occur.
Again, the Holy Spirit needs something to work with to spiritually grow us in this life and that something is knowledge. And that knowledge can only obtained from the Bible.
Just like in the area of sanctification, you need both the Word and the Spirit working together to cause any kind of true spiritual growth to occur in this life.
Here are two major power verses that will show you that the Holy Spirit has been given to us by the Lord so that He can teach us all things.
“But the Helper, the Holy Spirit, whom the Father will send in my name, HE WILL TEACH YOU ALL THINGS, and bring to your remembrance all things that I have said to you.” (John 14:26)
“But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.” (1 Corinthians 2:10)
In the Bible Basics section of our site, we have a very good detailed article on seeking after the knowledge of God for your life. The title of this article is, “Seeking After the Knowledge of God.”
In this article, we have some very heavy verses showing you the extreme importance that we all be seekers after God’s knowledge for our lives, for with out it, we will never grow in this life the way He would like.
In this article, we have several profound verses that are showing us that God is placing a higher value on pursuing His knowledge than pursuing all of the material wealth of this world.
Once again, here are 3 very good verses showing us how extremely important it is that we seek after the knowledge of God for our lives.
“Happy is the man who finds wisdom, and the man who gains understanding; for her proceeds are better than the profits of silver, and her gain than fine gold. She is more precious than rubies, and all the things you may desire cannot compare with her. Length of days is in her right hand, in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who take hold of her, and happy are all who retain her.” (Proverbs 3:13)
“How much better it is to get wisdom than gold! And to get understanding is to be chosen rather than silver.” (Proverbs 16:16)
“There is gold and a multitude of rubies, but the lips of knowledge are a precious jewel.” (Proverbs 20:15)
In this day and age, most people have these verses backwards. With all of the material things we now have to buy and play with, many more people are seeking after the material wealth and possessions of this world instead of seeking after the knowledge of God for their lives.
For those of you who want a good discourse on seeking after the knowledge of God for your life, we highly recommend that you read our article, “Seeking After the Knowledge of God.” This article came in a bit longer than most of our other articles, but I wanted to cover this topic very thoroughly due to the extreme importance of it.
And again, this is the job of the Holy Spirit in our lives, to be our personal Teacher so we can learn everything the Lord will want to teach us in this life.
Not only will the Holy Spirit open up the Bible for us and help us understand what all of the different Scripture verses mean and how they can apply to the different parts of our lives, but He can also give us knowledge on anything else in our lives.
The Bible says that the truth will make you free – but you first have to see and understand exactly what that truth is before it can work to set you free.
If you enter into this realm with the Holy Spirit, He will at times allow you to see things from His point of view so you can see what the real truth is on many different matters in your life. And once you know what the real truth is on a certain matter you may be dealing with, then you will know how to properly handle it.
If you start seeking after the knowledge of God for your life, the Holy Spirit will also start to increase your intelligence levels. If you are adding more and more knowledge into your mind and brain, then you will not be able to help but get smarter and more intelligent. The mind and brain are like a muscle – use it or lose it.

9. The Holy Spirit Will Anoint Us With His Divine Power

Not only will the Holy Spirit be our personal Guide and Teacher in this life, but now He is going to take it even one step further. He is now going to anoint us with His divine power so we can be very good at the position that God will be calling us to play for Him.
If God is calling you to be a pastor, evangelist, doctor, teacher, or an attorney, then He will anoint you with His divine power so you can be very good in that specific calling. And this will be God’s divine power flowing and operating through you, not your own limited and imperfect power.
The anointing is really the power of the Holy Spirit operating through you so you can fully accomplish what God is asking you to do for Him. And not only can you have the anointing of God on your divine calling, but you can also have it on the other areas of your life as well.
God can anoint you with His divine power to witness to unbelievers, to cast out demons, to heal, to disciple and mentor newborns, to be good parents for your children, and to be a good spouse for your marriage mate.
The Holy Spirit is called the Helper in the Bible, and there is nothing that He cannot give you a helping hand on if you will be open to receiving this kind of help from Him.
Now here are some extremely powerful verses from the Bible showing you that God can anoint you with the divine power of His Holy Spirit.
“For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him.” (2 Chronicles 16:9)
”… but the people who know their God shall be strong, and carry out great exploits.” (Daniel 11:32)
“This is the word of the Lord to Zerubbabel: ‘Not by might, nor by power, but by My Spirit,’ says the Lord of hosts. (Zechariah 4:6)
“Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.” (Luke 10:19)
“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)
“For our gospel did not come to you in word only, but also in power, and in the Holy Spirit …” (1 Thessalonians 1:5)
“For the kingdom of God is not in word but in power.” (1 Corinthians 4:20)
“… in mighty signs and wonders, by the power of the Spirit of God …” (Romans 15:19)
“Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.” (2 Corinthians 12:12)
“God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit …” (Hebrews 2:4)
”And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.” (Mark 16:20)
“And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all.” (Acts 4:33)
“But the anointing which you have received from Him abides in you …” (1 John 2:27)
“But you have an anointing from the Holy One, and you know all things.” (1 John 2:20)
“Then fear came upon every soul, and many wonders and signs were done through the apostles.” (Acts 2:43)
If God highly anointed the first set of apostles to walk with His divine power so they could fully accomplish everything He wanted them to do for Him, then He can also anoint all born-again believers in this day and age with that very same power so we too can fully accomplish everything He will want us to do for Him in the perfect plan and destiny that He has set up for our lives.

10. The Holy Spirit Will Be Our Helper and Comforter in This Life

These next two ministries from the Holy Spirit are just going to add more to all of this. In the New King James Version of the verses I will give you below, they are calling the Holy Spirit the Helper. But in the Original King James Version of these verses, they are calling Him the Comforter.
As a result, I believe we can take both of these words as being two additional ministries that the Holy Spirit has with all of us.
Without question, we all need the Holy Spirit as our Helper in this life. With all of the things that can go wrong at a moment’s notice, sometimes His supernatural help is going to be the only thing that is going to get us through whatever adversity may have just struck us.
The Holy Spirit cannot only help you with some of the bigger things that will occur in your life, but He can also help you with some of the smaller things that you will need His help on. I have seen Him help many people with small and trivial things like where to find a misplaced item, and how to solve a minor problem at home, school, or the workplace.
There is literally an infinite number of things where the Holy Spirit can get personally involved in so He can give you a helping hand, since His knowledge on all things is perfect and ours is not.
Here are 4 very good verses showing us that the Holy Spirit is also our Helper in this life.
“And I will pray the Father, and He will give you another Helper, that He may abide with you forever …” (John 14:16)
“Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send him to you.” (John 16:7)
“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” (John 15:26)
“But the Helper, the Holy Spirit, whom the Father will send in my name, He will teach you all things, and bring to your remembrance all things that I have said to you.” (John 14:26)
And again, the Original King James Version is using the word “Comforter”instead of the word “Helper.” The word “Comforter” is telling us that the Holy Spirit can also help comfort us in this life. And we all need plenty of comforting from time to time due to all of the tragedy and misfortune that can hit anyone of us at anytime.
11. The 9 Gifts of the Holy Spirit
As we have showed you in our article titled, “The 9 Gifts of the Spirit,” there are 9 incredible powerful gifts that the Holy Spirit can manifest through any believer any time that He will want to do so. The 9 gifts of the Holy Spirit are the following:
The Word of Knowledge
The Word of Wisdom
The Gift of Prophecy
The Gift of Faith
The Gifts of Healings
The Working of Miracles
The Discerning of Spirits
Different Kinds of Tongues
The Interpretation of Tongues
And here is the specific verse from the Bible where this powerful revelation is being given to us by the Lord:
“But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.” (1 Corinthians 12:7-11)
If you would like to see exactly what all 9 of these gifts are about so you can open yourself up to receive them from the Lord, please go to our article titled, “The 9 Gifts of the Holy Spirit.” In this article we give you a very good detailed explanation as what each one of these 9 gifts are all about.
All of these 9 gifts are major power gifts, and every believer should go to God in sincere and heart-felt prayer and ask Him to release any of these 9 gifts through them anytime He will want to do so. Some of these gifts can be actual lifesavers, as sometimes the Holy Spirit will manifest some of these gifts to save someone’s life.
12. The 9 Fruits of the Holy Spirit
And last, but certainly not least, there are 9 very special fruits that the Holy Spirit can transmit and impart into our personalities. The 9 fruits of the Holy Spirit are the following:
Love
Joy
Peace
Longsuffering
Kindness
Goodness
Faithfulness
Gentleness
Self-control
Now here is the verse where this incredible revelation is being given to us by the Lord:
“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.” (Galatians 5:22)
These 9 fruits are divine attributes and qualities that will be coming direct from the Holy Spirit, not from ourselves. In other words, this will be God’s love, joy, and peace that will start to flow and operate through us, not our own limited and imperfect love, joy, and peace.
And once these kinds of divine qualities start flowing through your personality from the Holy Spirit, then you can begin to become the truly sanctified saint that God is calling you to become in Him in this life.
If would like to see a very good detailed article on these 9 fruits of the Holy Spirit, please go to our article titled, “The 9 Fruits of the Holy Spirit.” Since I have already gone in-depth on this subject matter in this article, I will not go any further with it under this caption.
Just suffice to say that this is another incredible, knock-your-socks-off ministry that the Holy Spirit has with each and every one of us – in that He is willing to release and impart 9 specific divine qualities and attributes up into our personalities so God can shape, mold, and transform us into the express image of His Son Jesus. It simply does not get any better than this!!
However, there is one more verse that I want to add to all of this that will really add some more meat to the above revelation on the 9 fruits of the Holy Spirit. This verse is coming direct from God the Father from back in the OT. Here is the verse, and then I want to point out something to you:
“I will give you a new heart and put a new spirit within you;; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” (Ezekiel 36:26)
This is God the Father talking to the Jewish people back in the OT. He is talking about the day they will end up getting saved in Jesus. And notice how God words what is going to happen to them on the inside once they get saved.
They are going to receive the Holy Spirit and once that occurs, their hard heart of stone is going to be replaced with a heart of flesh.
A heart of flesh is a tender and compassionate type of heart. And this is what the Holy Spirit will do for every single believer. Now more than ever, we need to the Holy Spirit to tenderize people’s hearts, as the Bible tells us in the latter days that the love of many will be growing cold.
And when the love of many grows cold, their hearts are going to turn into hearts of stone, which will be hearts that will not be capable of feeling any kind of love, compassion, or empathy for anyone else but themselves.
This is another major powerful ministry that the Holy Spirit has with all of us – to turn our hard hearts into hearts of flesh so we can start to feel sympathy and compassion for other people.
Put this ministry in with the ministry of imparting the above 9 fruits into our personalities, and we are looking at an unbelievable, incredible, supernatural reality with the Holy Spirit.
And we, as born-again Christians, have direct access into all of this if we will just seek after it and work with the Lord once He starts it up in us.

Conviction of the Holy Spirit in the Correct Context, John 16:8 explained

Preachers who use John 16:8 to claim the holy spirit convicts a believer of sin do not read further to the next verses, John 16:9-11. It becomes very clear when you read a verse in its full context.

of sin1, because they do not believe in Me1; of righteousness2, because I go to My Father and you2 see Me no more; of judgment3, because the ruler of this world3 is judged.
~ John 16:9‭-‬11

The #1 players are people of the world, who don’t believe in Jesus and his finished works on the cross. The #2 players are the disciples, the believers. And finally, the #3 player is the devil, the ruler of the world.

Why is it when people claim that The Holy Spirit Convicts a believer of sin they all so conveniently ignore verses 9 to 11?

Three different players, Three different convictions by the Holy Spirit.

misconceptions is that the Holy Spirit convicts us of our sins

Knowing how The Bible addresses separately the Jews, the gentiles, the Church, the believers, the Devil, and at times specific individuals is one of the ways of Rightly Dividing the Word of Truth.

It is crucial to rightly divide John 16:8 and not mix them up. Some of the biggest heretical theologies are created when everything written in the Bible is thought to be for the Church or the believer.

The Holy Spirit convicts the world of sin, not sins, but sin. He convicts us of only one sin which is unbelief in Jesus.
He convicts the believer of righteousness. Since we don’t see Jesus physically, sometimes it’s easy to forget that Jesus is on our side. He is our advocate on the father’s right hand.
And finally, the Holy Spirit convicts the ruler of the world that is the devil of Judgment.

The only sin the Holy Spirit convicts an unbeliever is the sin of not accepting Jesus Christ as their Lord and Savior. Not Homosexuality, not addiction, not prostitution but he convicts of only one sin that is unbelief in Jesus and his finished works on the cross.

The Holy Spirit points the believer to his/her righteousness found in the perfect works Jesus accomplished on the cross. Even when we sin he reminds us of our righteousness of God in Christ Jesus.

The Holy Spirit convicts the devil of judgment, he cannot do anything to change that. The only thing he can do is accuse the believers.

The devil has succeeded in his mission by convincing the Church that his job of convicting the believer of sin is done by the Holy Spirit. The conviction that falls on him he puts it on the church when preachers claim God will judge them based on their behavior.

Role of The Holy Spirit

So, what does convict mean? The Greek word used for convict in the Bible is ἐλέγχω which means to bring to light or to expose. To the world, the Holy Spirit will convict or expose or bring to light their sin of unbelief in Jesus Christ. To the devil, the Holy Spirit will convict or bring to light or expose his judgment.

If the Holy Spirit does NOT convict a believer of sin, then what is the function of the Holy Spirit?

But the Holy Spirit also witnesses to us; for after He had said before, “This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,” then He adds, “Their sins and their lawless deeds I will remember no more.”
~ Hebrews 10:15‭-‬17

The Holy Spirit witnesses to us that Our sins and our lawless deeds, God will remember No More. He convicts the believer of righteousness paid for by the finished works of Jesus Christ on the cross.

The Holy Spirit convicts or brings to light or exposes a believer of their righteousness of God in Christ Jesus.

This is the antithesis of the Holy Spirit convicting a believer of sin. The complete opposite of the teaching by modern Christianity. This is why John 16:8 clearly states that the holy spirit convicts a believer of righteousness.

Conviction of the Holy Spirit and Repentance

Only the goodness of God leads a person to repentance. That goodness can only be found in the finished works on the cross.

But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,
~ Romans 4:5

God justifies the ungodly, not the “repented” goodie-good Christian. The work of trying to repent and changing behavior is not what God wants. Righteousness is a gift, which when received by the unrepented, ungodly person by faith, will lead him/her to true repentance.

Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?
~ Romans 2:4

Good works are a fruit, not the root of the Christian faith. You can have all the outwardly good works and yet have a rotten root. Faith without works is dead, Repentance is a result of that gift.

What happens when a believer sins?

Modern Christianity teaches us that when a believer sins the holy spirit is temporarily taken away from us until we repent of our sins.

But Paul taught differently. When the Corinthian Christians went to the temple prostitutes, Paul did not remind them of their sinfulness.

Flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body. Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore glorify God with your body.
~ 1 Corinthians 6:18-20

Notice Paul still declares that they have the Holy Spirit even when the Corinthian Christians committed sexual immorality. This is contrary to the modern teaching of religious Christianity.

Paul was giving Grace to these Corinthian Christian who failed. And herein is the key to deny ungodliness.

For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.
~ Titus 2:11-12

Preach Grace, preach that righteousness is a gift, preach that the Holy Spirit convicts a believer of righteousness and the Grace of God will teach a believer to deny ungodliness and worldly lusts.

John 16:8 is used to control and keep you under the bondage of fear

There are many reasons why Christianity still preaches that The Holy Spirit Convicts a Believer of Sin even though the Bible shows the opposite.

Maybe it’s tradition, the pride of denomination, or confidence in old theologies they cannot escape from. But the primary reason is to control people and keep people under the bondage of fear.

When you put the church under the threat of fear, judgment, and condemnation, you can make more money out of the people. You can control and abuse the Church effectively using fear.

For God has not given us a spirit of fear, but of power and of love and of a sound mind.
~ 2 Timothy 1:7

How does reminding us of our sins by the Holy Spirit result in power, love, and a sound mind? A restless mind is an evil mind, how can that produce the fruit of the spirit?

Proponents of the Theology of “The Holy Spirit convicts a believer of sin” love to mix conviction of the world of sin and convicting the believer of righteousness.

When they realize that John 16:8 does not say that the Holy Spirit convicts a believer of sin, they resort to this tactic saying “First, The Holy Spirit convicts us of sin and then after we repent he convicts us of righteousness”.

This tactic is used to put you under the box of their idea of righteousness and good behavior using fear. Essentially, they want you to change your behavior by your effort instead of being justified by faith in the finished works on the cross and Jesus’s resurrection.

Conclusion: The Holy Spirit Convicts a Believer of Righteousness, not of Sin

Herein is the long con game played by the devil, the conviction that is supposed to be on the world and the judgment on himself, he has managed to put it on the believers.

Don’t forget Jesus died on the cross for our past, present, and future sins. But he was raised from the dead for our justification.

who was delivered up because of our offenses, and was raised because of our justification.
~ Romans 4:25

The Devil wants to put you under the law, under the works of the flesh by propagating that theology. Only Grace is the way out of any sin, for this reason, God’s Grace was sufficient for Paul’s Thorn in the Flesh.

Preach Grace and remind the believers of their righteousness in Christ, not their sins. The Grace of God will lead the believer to bear fruit to God.

The Holy Spirit: How He Works – Question 18

The Bible teaches that the Holy Spirit has a ministry not only to the believer but also to the unbelieving world. The Scripture teaches the following on this subject.

Jesus Revealed the Ministry of the Holy Spirit to the Unbelieving World

On the night of His betrayal, Jesus, in talking to His disciples, revealed to them the Holy Spirit’s ministry to the world. He said.

However, I am telling you the truth: It’s good for you that I’m going away. If I don’t go away, the helper won’t come to you. But if I go, I will send him to you. He will come to convict the world of sin, to show the world what has God’s approval, and to convince the world that God judges it. He will convict the world of sin, because people don’t believe in me. He will show the world what has God’s approval, because I’m going to the Father and you won’t see me anymore. He will convince the world that God judges it, because the ruler of this world has been judged (John 16:7-11 God’s Word).

The unbelieving world will be convicted of their sins by the working of God the Holy Spirit. In other words, He will show them their need for salvation through Jesus Christ.

The Holy Spirit Has a Personal Ministry to Each Unbeliever

Thus, the Holy Spirit has a personal ministry in the life of each individual unbeliever. He convicts them of sin and their need to receive Jesus Christ as Savior. The sin that the Holy Spirit convicts the world of is not any one specific sin, but the one that will keep them from getting to heaven–the sin of unbelief. Earlier, in John’s gospel we read.

Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil (John 3:18, 19 NRSV).

All of us are born in a state of condemnation. We are separated from God because of our sins. Furthermore, we humans, by nature, do not want to come to the light. Rather we love the darkness rather than the light. This is why we need the convicting work of the Holy Spirit to show us our need for Christ and his salvation.

Jesus said the Holy Spirit convicts people of sin because they personally reject Him as their Savior. On the night of His betrayal, we read the following words which He spoke about the ministry of the Holy Spirit.

He will convict the world of sin, because people don’t believe in me (John 16:9 God’s Word)

This is the key; people must believe in Jesus Christ. It is the job of the Holy Spirit to reveal this to them.

Unbelievers Deny God’s Righteousness

The Holy Spirit also convicts the world for denying God’s righteousness. God’s righteousness is offended by the continual sin of each individual. The Bible speaks of the unbeliever as suppressing the truth of God in unrighteousness. Paul wrote the following to the Romans.

For the wrath of God is revealed from heaven against all ungodliness and wickedness of those who by their wickedness suppress the truth (Romans 1:18 NRSV).

The thought behind this verse is that the unbelieving person is willfully suppressing the truth of God that is trying to reach them. The Holy Spirit is convicting each unbelieving individual for doing this.

The Holy Spirit Convicts the World of Judgment

Finally, the Holy Spirit convicts the world by judgment. One reason for the coming of Christ was for judgment; to destroy the works of the devil. John wrote.

He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil’s work (1 John 3:8 NIV).

Jesus lived a perfect, sinless life upon the earth. His death upon the cross has paid the price for the sin of everyone. When He rose three days later, not only had sin been defeated, but death also.

The ministry of the Holy Spirit to the unbeliever is to reveal the truth that God is indeed victorious in the conflict with the devil. The good news is that the unbelieving world no longer has to live in the grip of Satan. Human beings can be set free from his grip on them.

However, the devil is not the only personage who is going to be judged. There will come a day when all of us will be judged by the Lord. Unbelievers will be judged for their rejection of Jesus Christ. They will be sent away to everlasting punishment. The Holy Spirit is presently convicting unbelievers of this coming judgment.

The judgment for believers is not condemnation but rather it is a judgment of rewards for service. For the believer judgment day is “reward day.”

The Holy Spirit Is the Restrainer of Evil

The Holy Spirit also has a ministry to the world as a restrainer. As bad as things are in the world, they would be much worse without the restraining influence of the Holy Spirit. The Holy Spirit is presently acting as a restraining force to hold back sin. He does this through the influence of the believer. As long as the Holy Spirit is working in the world through the presence of the believer, sin will not run utterly rampant.

In this way, the Holy Spirit ministers to the world. He also does this, as we have seen, by convicting the world of its sin, by revealing its need for Christ’s salvation, and by restraining evil.

Unbelievers Need to Be Saved from This Evil World

The Scripture encourage people to allow themselves to be saved from the evil world in which they live. On the Day of Pentecost, Peter emphasized this truth. We read.

Then Peter continued preaching for a long time, strongly urging all his listeners, “Save yourselves from this generation that has gone astray!” (Acts 2:40 NLT).

This can only occur when someone turns to Jesus Christ for salvation through the work of the Holy Spirit.

Jesus Will Tell Unbelievers to Depart

On judgment day, Jesus will tell those who have rejected Him to depart. This is because they never knew Him. He said.

Then I will declare to them, ‘‘I never knew you; go away from me, you evildoers’ (Matthew 7:23 NRSV).

The judgment will not be for sins people commit in their daily lives – it will be for sin of rejection of Jesus Christ as their Savior. Those who are eternally lost will have rejected the work of the Holy Spirit in their lives which showed them their need for Christ.

The remedy is for the unbeliever to recognize his or her sin of unbelief and trust Jesus Christ as Savior. Each individual chooses whether to accept or reject the Holy Spirit’s conviction.

Summary – Question 18
What Is the Ministry of the Holy Spirit to the Unbelieving World?

While we usually think of the Holy Spirit working with believers Scripture says that He also has a ministry with unbelievers. Scripture teaches us the following.

First, He convicts the unbelievers of their sin and need for Jesus. Unbelievers have no access to God except through Jesus Christ. Therefore it is the job of the Holy Spirit to show them their need to receive Jesus as their Savior.

The Holy Spirit also shows the world about the judgment that is to come. While the Bible says that Satan was judged by Jesus at His first coming there will come a day when everyone will be judged. Those who have believed in Christ will be rewarded for their efforts for Him after they have trusted Him as Savior.

Those who have rejected Christ will be condemned and sent away to everlasting punishment in a place called the “lake of fire.” The Holy Spirit convicts unbelievers of this coming judgment.

In addition, the Holy Spirit is also a restraining force in the world. He keeps sin from getting worse. Therefore, He is very busy working in the unbelieving world.

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.

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. 1, “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 of 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 of him 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 we 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, and 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's 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.

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's 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 holy 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.

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 by 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 and power, that all their adversaries cannot justly gainsay or resist; yet, too many, with the noble Festus before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to the doctrine, in order to excuse themselves, cry out, that “much learning, much study, or, what is more unaccountable, much piety, hath made them mad.” And though, blessed be God! All do not thus disbelieve our report; yet amongst those who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who arrive at any higher degree of piety than that of Agrippa, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state. And therefore, from the words of the text, shall endeavor to show these three things:

First, What is meant by an almost-Christian.

Secondly, What are the chief reasons, why so many are no more than almost Christians.

Thirdly, I shall consider the ineffectualness, danger, absurdity, and uneasiness which attends those who are but almost Christians; and then conclude with a general exhortation, to set all upon striving not only be almost, but altogether Christians.

I. And, First, I am to consider what is meant by an almost Christians.

An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that “God's will may be done on earth, as it is in heaven.” But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that “he who offends in one point is guilty of all.” But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine [cow?], he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that “the unprofitable servant was cast into outer darkness,” and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, “When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left hand, ‘Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not.’ Then shall they also say, ‘Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?’ Then shall he answer them, ‘Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment.’” I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.

But to proceed in the character of an almost Christian: If we consider him in respect of himself; as we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love. It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of God, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no Christian self-denial. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that “he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders.”

Thus lives the almost Christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, to near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves “to be not only almost, but altogether Christians.”

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a Christian country, yet they know not what Christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the soul with God; which the apostle expresses by saying, “He that is joined to the Lord is one spirit.” Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in Jesus Christ, confess themselves quite ignorant of the matter, and cry out with Nicodemus, “How can this thing be?” And no wonder then, that so many are only almost Christians, when so many know not what Christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether Christians.

2. A second reason that may be assigned why so many are no more than almost Christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for Jesus Christ; but then, like Nicodemus, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the Jews: they have a mind to see Jesus, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by those with whom they used to sit at meat. But well did our Savior prophesy of such persons, “How can ye love me, who receive honor one of another?” Alas! have they never read, that “the friendship of this world is enmity with God;” and that our Lord himself has threatened, “Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?” No wonder that so many are no more than almost Christians, since so many “love the praise of men more than the honor which cometh of God.”

3. A third reason why so many are no more than almost Christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed Lord, and kneeling before him, inquired “what he must do to inherit eternal life;” to whom our blessed Master replied, “Thou knowest the commandments, ‘Do not kill, Do not commit adultery, Do not steal:’” To which the young man replied, “All these have I kept from my youth.” But when our Lord proceeded to tell him, “Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!” Poor youth! He had a good mind to be a Christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expense than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed Lord in public, and kneel before him in private, and inquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self-enjoyment of riches, and forsake all in affection to follow him, they cry, “The Lord pardon us in this thing! We pray thee, have us excused.”

But is heaven so small a trifle in men's esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behavior may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost Christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost Christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of Jesus Christ, if parting with their money would make them so; but when they are told that our blessed Lord has said, “Whosoever will come after him must deny himself;” like the pitiable young man before-mentioned, “they go away sorrowful” for they have too great a love for sensual pleasures. They will perhaps send for the ministers of Christ, as Herod did for John, and hear them gladly: but touch them in their Herodias, tell them they must part with such or such a darling pleasure; and with wicked Ahab they cry out, “Hast thou found us, O our enemy?” Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them “cut off a right-hand, or pluck out a right-eye.” They cannot think our blessed Lord requires so much at their hands, though an inspired apostle has commanded us to “mortify our members which are upon earth.” And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to “keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!”

But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only almost Christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere Christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper. They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see Jesus with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like Jonah's gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so “returned like the dog to his vomit, or like the sow that was washed to her wallowing in the more!”

But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, “If any man draw back, my soul shall have no pleasure in him:” And again, “It is impossible,” (that is, exceeding difficult at least) “for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance.” But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether Christians.

III. Proceed we now to the general thing proposed, namely, to consider the folly of being no more than an almost Christian.

1. And the First proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. God requires us “to love him with all our hearts, with all our souls, and with all our strength.” He loves us too well to admit any rival; because, so far as our hearts are empty of God, so far must they be unhappy. The devil, indeed, like the false mother that came before Solomon, would have our hearts divided, as she would have had the child; but God, like the true mother, will have all or none. “My Son, give me thy heart,” thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but God at the great day will strike them dead, (as he did Ananias and Sapphira by the mouth of his servant Peter) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow-creatures for a while; but he that enabled Elijah to cry out, “Come in thou wife of Jeroboam,” when she came disguised to inquire about he sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, Secondly, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost Christian is one of the most hurtful creatures in the world; he is a wolf in sheep's clothing: he is one of those false prophets, our blessed Lord bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, “enter not into the kingdom of God themselves, and those that are entering in they hinder.” These, these are the men that turn the world into a luke-warm Laodicean spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of Christ, than infidels themselves: for of an unbeliever every one will be aware; but an almost Christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, Thirdly, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our Lord and Master Jesus Christ. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Savior, when we will not endeavor sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of Jesus Christ, and yet wilt not give thyself wholly to him. But shall we deal with God our Maker in a manner we would not be dealt with by a man like ourselves? God forbid! No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not only almost, but altogether Christians. O let us scorn all base and treacherous treatment of our King and Savior, of our God and Creator. Let us not take some pains all our lives to go to haven, and yet plunge ourselves into hell as last. Let us give to God our whole hearts, and no longer halt between two opinions: if the world be God, let us serve that; if pleasure be a God, let us serve that; but if the Lord he be God, let us, O let us serve him alone. Alas! why, why should we stand out any longer? Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almost Christian's lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas! this, my brethren, is delusion all over: for what is it but this half piety, this wavering between God and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They choose just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to God, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of God, which even in this life passes all understanding, and which they were entire strangers to before. It is true, if we will devote ourselves entirely to God, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of God: and when that has once enlarged our hearts, we shall, like Jacob when he served for his beloved Rachel, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of God even in this life: but when once we throw off these bodies, and our souls are filled with all the fullness of God, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to God; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying God. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. O! do but always think and act thus, and you will no longer be laboring to compound matters between God and the world; but, on the contrary, be daily endeavoring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fullness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!

1 Corinthians 1:30, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”

Of all the verses in the book of God, this which I have now read to you, is, I believe, one of the most comprehensive: what glad tidings does it bring to believers! What precious privileges are they herein invested with! How are they here led to the fountain of them all, I mean, the love, the everlasting love of God the Father! “Of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption.”

Without referring you to the context, I shall from the words,

First, Point out to you the fountain, from which all those blessings flow, that the elect of God partake of in Jesus Christ, “Who of God is made unto.” And,

Secondly, I shall consider what these blessings are, Wisdom, righteousness, sanctification, and redemption.

First, I would point out to you the fountain, from which all those blessings flow, that the elect of God partake of in Jesus, “who of God is made unto us”, the father he it is who is spoken of here. Not as though Jesus Christ was not God also; but God the Father is the fountain of the Deity; and if we consider Jesus Christ acting as Mediator, God the Father is greater than he; there was an eternal contract between the Father and the Son: “I have made a covenant with my chosen, and I have sworn unto David my servant;” now David was a type of Christ, with whom the Father made a covenant, that if he would obey and suffer, and make himself a sacrifice for sin, he should “see his seed, he should prolong his days, and the pleasure of the Lord should prosper in his hands.” This compact our Lord refers to, in that glorious prayer recorded in the VERSE17th chapter of John; and therefore he prays for, or rather demands with a full assurance, all that were given to him by the Father: “Father, I will that they also whom thou hast given me, be with me where I am.” For this same reason, the apostle breaks out into praises of God, even the Father of our Lord Jesus Christ; for he loved the elect with an everlasting love, or, as our Lord expresses it, “before the foundation of the world;” and, therefore, to show them to whom they were beholden for their salvation, our Lord, in the 25th of Matthew, represents himself saying, “Come, ye blessed children of my Father, receive the kingdom prepared for you from the foundation of the world.” And thus, in reply to the mother of Zebedee's children, he says, “It is not mine to give, but it shall be given to them for whom it is prepared of the Father.” The apostle therefore, when here speaking of the Christian's privileges, lest they should sacrifice to their own drag, or think their salvation was owing to their own faithfulness, or improvement of their own free-will, reminds them to look back on the everlasting love of God the Father; “who of God is made unto us,” etc.

Would to God this point of doctrine was considered more, and people were more studious of the covenant of redemption between the Father and the Son! We should not then have so much disputing against the doctrine of election, or hear it condemned (even by good men) as a doctrine of devils. For my own part, I cannot see how true humbleness of mind can be attained without a knowledge of it; and though I will not say, that every one who denies election is a bad man, yet I will say, with that sweet singer, Mr. Trail, it is a very bad sign: such a one, whoever he be, I think cannot truly know himself; for, if we deny election, we must, partly at least, glory in ourselves; but our redemption is so ordered that no flesh should glory in the Divine presence; and hence it is, that the pride of man opposes this doctrine, because, according to this doctrine, and no other, “he that glories, must glory only in the Lord.” But what shall I say? Election is a mystery that shines with such resplendent brightness, that, to make use of the words of one who has drunk deeply of electing love, it dazzles the weak eyes even of some of God's dear children; however, though they know it not, all the blessings they receive, all the privileges they do or will enjoy, through Jesus Christ, flow from the everlasting love of God the Father: “But of him are you in Christ Jesus, who of God is made unto us, wisdom, righteousness, sanctification, and redemption.”

Secondly, I come to show what these blessings are, which are here, through Christ, made over to the elect. And,

1: First, Christ is made to them wisdom; but wherein does true wisdom consist? Were I to ask some of you, perhaps you would say, in indulging the lust of the flesh, and saying to your souls, eat, drink, and be merry: but this is only the wisdom of brutes; they have as good a gust and relish for sensual pleasures, as the greatest epicure on earth. Others would tell me, true wisdom consisted in adding house to house, and field to field, and calling lands after their own names: but this cannot be true wisdom; for riches often take to themselves wings, and fly away, like an eagle towards heaven. Even wisdom itself assures us, “that a man's life doth not consist in the abundance of the things which he possesses;” vanity, vanity, all these things are vanity; for, if riches leave not the owner, the owners must soon leave them; “for rich men must also die, and leave their riches for others;” their riches cannot procure them redemption from the grave, whither we are all hastening apace.

But perhaps you despise riches and pleasure, and therefore place wisdom in the knowledge of books: but it is possible for you to tell the numbers of the stars, and call them all by their names, and yet be mere fools; learned men are not always wise; nay, our common learning, so much cried up, makes men only so many accomplished fools; to keep you therefore no longer in suspense, and withal to humble you, I will send you to a heathen to school, to learn what true wisdom is: “Know thyself,” was a saying of one of the wise men of Greece; this is certainly true wisdom, and this is that wisdom spoken of in the text, and which Jesus Christ is made to all elect sinners — they are made to know themselves, so as not to think more highly of themselves than they ought to think. Before, they were darkness; now, they are light in the Lord; and in that light they see their own darkness; they now bewail themselves as fallen creatures by nature, dead in trespasses and sins, sons and heirs of hell, and children of wrath; they now see that all their righteousnesses are but as filthy rags; that there is no health in their souls; that they are poor and miserable, blind and naked; and that there is no name given under heaven, whereby they can be saved, but that of Jesus Christ. They see the necessity of closing with a Savior, and behold the wisdom of God in appointing him to be a Savior; they are also made willing to accept of salvation upon our Lord's own terms, and receive him as their all in all; thus Christ is made to them wisdom.

2. Secondly, righteousness, “Who of God is made unto us, wisdom, righteousness:” Christ's whole personal righteousness is made over to, and accounted theirs. They are enabled to lay hold on Christ by faith, and God the Father blots out their transgressions, as with a thick cloud: their sins and their iniquities he remembers no more; they are made the righteousness of God in Christ Jesus, “who is the end of the law for righteousness to every one that believeth.” In one sense, God now sees no sin in them; the whole covenant of works is fulfilled in them; they are actually justified, acquitted, and looked upon as righteous in the sight of God; they are perfectly accepted in the beloved; they are complete in him; the flaming sword of God's wrath, which before moved every way, is not removed, and free access given to the tree of life; they are enabled to reach out the arm of faith, and pluck, and live for evermore. Hence it is that the apostle, under a sense of this blessed privilege, breaks out into this triumphant language; “It is Christ that justifies, who is he that condemns?” Does sin condemn? Christ's righteousness delivers believers from the guilt of it: Christ is their Savior, and is become a propitiation for their sins: who therefore shall lay any thing to the charge of God's elect? Does the law condemn? By having Christ's righteousness imputed to them, they are dead to the law, as a covenant of works; Christ has fulfilled it for them, and in their stead. Does death threaten them? They need not fear: the sting of death is sin, the strength of sin is the law; but God has given them the victory by imputing to them the righteousness of the Lord Jesus.

And what a privilege is here! Well might the angels at the birth of Christ say to the humble shepherds, “Behold, I bring you glad tidings of great joy;” unto you that believe in Christ, “a Savior is born.” And well may angels rejoice at the conversion of poor sinners; for the Lord is their righteousness; they have peace with God through faith in Christ's blood, and shall never enter into condemnation. O believers! (for this discourse is intended in a special manner for you) lift up your heads; “rejoice in the Lord always; again I say, rejoice.” Christ is mad to you, of God, righteousness, what then should you fear? You are made the righteousness of God in him; you may be called, “The Lord our righteousness.” Of what then should you be afraid? What shall separate you henceforward from the love of Christ? “Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No, I am persuaded, neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate you from the love of God, which is in Christ Jesus our Lord,” who of God is made unto you righteousness.

This is a glorious privilege, but this is only the beginning of the happiness of believers: For,

3: Thirdly, Christ is not only made to them righteousness, but sanctification; by sanctification, I do not mean a bare hypocritical attendance on outward ordinances, though rightly informed Christians will think it their duty and privilege constantly to attend on all outward ordinances. Nor do I mean by sanctification a bare outward reformation, and a few transient convictions, or a little legal sorrow; for all this an unsanctified man may have; but, by sanctification I mean a total renovation of the whole man: by the righteousness of Christ, believers come legally, by sanctification they are made spiritually, alive; by the one they are entitled to, by the other they are made meet for, glory. They are sanctified, therefore, throughout, in spirit, soul, and body.

Their understandings, which were dark before, now become light in the Lord; and their wills, before contrary to, now become one with the will of God; their affections are now set on things above; their memory is now filled with divine things; their natural consciences are now enlightened; their members, which were before instruments of uncleanness, and of iniquity into iniquity, are now new creatures; “old things are passed away, all things are become new,” in their hearts: sin has now no longer dominion over them; they are freed from the power, though not the indwelling of being, of it; they are holy both in heart and life, in all manner of conversation: they are made partakers of a divine nature, and from Jesus Christ, they receive grace; and every grace that is in Christ, is copied and transcribed into their souls; they are transformed into his likeness; he is formed within them; they dwell in him, and he in them; they are led by the Spirit, and bring forth the fruits thereof; they know that Christ is their Emmanuel, God with and in them; they are living temples of the Holy Ghost. And therefore, being a holy habitation unto the Lord, the whole Trinity dwells and walks in them; even here, they sit together with Christ in heavenly places, and are vitally united to him, their Head, by a living faith; their Redeemer, their Maker, is their husband; they are flesh of his flesh, bone of his bone; they talk, they walk with him, as a man talketh and walketh with his friend; in short, they are one with Christ, even as Jesus Christ and the Father are one.

Thus is Christ made to believers sanctification. And O what a privilege is this! to be changed from beasts into saints, and from a devilish, to be made partakers of a divine nature; to be translated from the kingdom of Satan, into the kingdom of God's dear Son! To put off the old man, which is corrupt, and to put on the new man, which is created after God, in righteousness and true holiness! O what an unspeakable blessing is this! I almost stand amazed at the contemplation thereof. Well might the apostle exhort believers to rejoice in the Lord; indeed they have reason always to rejoice, yea, to rejoice on a dying bed; for the kingdom of God is in them; they are changed from glory to glory, even by the Spirit of the Lord: well may this be a mystery to the natural, for it is a mystery even to the spiritual man himself, a mystery which he cannot fathom. Does it not often dazzle your eyes, O ye children of God, to look at your own brightness, when the candle of the Lord shines out, and your redeemer lifts up the light of his blessed countenance upon your souls? Are not you astonished, when you feel the love of God shed abroad in your hearts by the Holy Ghost, and God holds out the golden scepter of his mercy, and bids you ask what you will, and it shall be given you? Does not that peace of God, which keeps and rules your hearts, surpass the utmost limits of your understandings? And is not the joy you feel unspeakable? Is it not full of glory? I am persuaded it is; and in your secret communion, when the Lord's love flows in upon your souls, you are as it were swallowed up in, or, to use the apostle's phrase, “filled with all the fullness of God.” Are not you ready to cry out with Solomon, “And will the Lord, indeed, dwell thus with men!” How is it that we should be thus thy sons and daughters, O Lord God Almighty!

If you are children of God, and know what it is to have fellowship with the Father and the Son; if you walk by faith, and not by sight; I am assured this is frequently the language of your hearts.

But look forward, and see an unbounded prospect of eternal happiness lying before thee, O believer! what thou hast already received are only the first-fruits, like the cluster of grapes brought out of the land of Canaan; only an earnest and pledge of yet infinitely better things to come: the harvest is to follow; thy grace is hereafter to be swallowed up in glory. Thy great Joshua, and merciful High-Priest, shall administer an abundant entrance to thee into the land of promise, that rest which awaits the children of God: for Christ is not only made to believers wisdom, righteousness, and sanctification, but also redemption.

But, before we enter upon the explanation and contemplation of this privilege,

Firstly, Learn hence the great mistake of those writers and clergy, who, notwithstanding they talk of sanctification and inward holiness, (as indeed sometimes they do, though in a very loose and superficial manner,) yet they generally make it the cause, whereas they should consider it as the effect, of our justification. “Of him are ye in Christ Jesus, who of God is made unto us, wisdom, righteousness,” (and then) “sanctification.” For Christ's righteousness, or that which Christ has done in our stead without us, is the sole cause of our acceptance in the sight of God, and of all holiness wrought in us: to this, and not to the light within, or any thing wrought within, should poor sinners seek for justification in the sight of God: for the sake of Christ's righteousness alone, and not any thing wrought in us, does God look favorably upon us; our sanctification at best, in this life, is not complete: though we be delivered from the power, we are not freed from the in-being of sin; but not only the dominion, but the in-being of sin, is forbidden, by the perfect law of God: for it is not said, thou shalt not give way to lust, but “thou shalt not lust.” So that whilst the principle of lust remains in the least degree in our hearts, though we are otherwise never so holy, yet we cannot, on account of that, hope for acceptance with God. We must first, therefore, look for a righteousness without us, even the righteousness of our Lord Jesus Christ: for this reason the apostle mentions it, and puts it before sanctification, in the words of the text. And whosoever teacheth any other doctrine, doth not preach the truth as it is in Jesus.

Secondly, From hence also, the Antinomians and formal hypocrites may be confuted, who talk of Christ without, but know nothing, experimentally, of a work of sanctification wrought within them. Whatever they may pretend to, since Christ is not in them, the Lord is not their righteousness, and they have no well-grounded hope of glory: for though sanctification is not the cause, yet it is the effect of our acceptance with God; “Who of God is made unto us righteousness and sanctification.” He, therefore, that is really in Christ, is a new creature; it is not going back to a covenant of works, to look into our hearts, and, seeing that they are changed and renewed, from thence form a comfortable and well grounded assurance of the safety of our states: no, but this is what we are directed to in Scripture; by our bringing forth the fruits, we are to judge whether or not we ever did truly partake of the Spirit of God.“We know,” (says John) “that we are passed from death unto life, because we love the brethren.” And however we may talk of Christ's righteousness, and exclaim against legal preachers, yet, if we be not holy in heart and life, if we be not sanctified and renewed by the Spirit in our minds, we are self-deceivers, we are only formal hypocrites: for we must not put asunder what God has joined together; we must keep the medium between the two extremes; not insist so much on the one hand upon Christ without, as to exclude Christ within, as an evidence of our being his, and as a preparation for future happiness; nor, on the other hand, so depend on inherent righteousness or holiness wrought in us, as to exclude the righteousness of Jesus Christ without us. But,

4: Fourthly, Let us now go on, and take a view of the other link, or rather the end, of the believer's golden chain or privileges, redemption. But we must look very high; for the top of it, like Jacob's ladder, reaches heaven, where all believers will ascend, and be placed at the right hand of God. “Who of God is made unto us, wisdom, righteousness, sanctification, and redemption.”

This is a golden chain indeed! and, what is best of all, not one link can ever be broken asunder from another. Was there no other text in the book of God, this single one sufficiently proves the final perseverance of true believers: or never did God yet justify a man, whom he did not sanctify; nor sanctify one, whom he did not completely redeem and glorify: no! as for God, his way, his works, is perfect; he always carried on and finished the work he begun; thus it was in the first, so it is in the new creation; when God says, “Let there be light,” there is light, that shines more and more unto the perfect day, when believers enter into their eternal rest, as God entered into his. Those whom God has justified, he has in effect glorified: for as a man's worthiness was not the cause of God's giving him Christ's righteousness; so neither shall his unworthiness be a cause of his taking it away; God's gifts and callings are without repentance: and I cannot think they are clear in the notion of Christ's righteousness, who deny the final perseverance of the saints; I fear they understand justification in that low sense, which I understood it in a few years ago, as implying no more than remission of sins: but it not only signifies remission of sins past, but also a federal right to all good things to come. If God has given us his only Son, how shall he not with him freely give us all things? Therefore, the apostle, after he says, “Who of God is made unto us righteousness,” does not say, perhaps he may be made to us sanctification and redemption: but, “he is made:” for there is an eternal, indissoluble connection between these blessed privileges. As the obedience of Christ is imputed to believers, so his perseverance in that obedience is to be imputed to them also; and it argues great ignorance of the covenant of grace and redemption, to object against it.

By the word redemption, we are to understand, not only a complete deliverance from all evil, but also a full enjoyment of all good both in body and soul: I say, both in body and soul; for the Lord is also for the body; the bodies of the saints in this life are temples of the Holy Ghost; God makes a covenant with the dust of believers; after death, though worms destroy them, yet, even in their flesh shall they see God. I fear, indeed, there are some Sadducees in our days, or at least heretics, who say, either, that there is no resurrection of the body, or that the resurrection is past already, namely, in our regeneration: Hence it is, that our Lord's coming in the flesh, at the day of judgment, is denied; and consequently, we must throw aside the sacrament of the Lord's supper. For why should we remember the Lord's death until he come to judgment, when he is already come to judge our hearts, and will not come a second time? But all this is only the reasoning of unlearned, unstable men, who certainly know not what they say, nor whereof they affirm. That we must follow our Lord in the regeneration, be partakers of a new birth, and that Christ must come into our hearts, we freely confess; and we hope, when speaking of these things, we speak no more than what we know and feel: but then it is plain, that Jesus Christ will come, hereafter, to judgment, and that he ascended into heaven with the body which he had here on earth; for says he, after his resurrection, “Handle me, and see; a spirit has not flesh and bones, as you see me have.” And it is plain, that Christ's resurrection was an earnest of ours: for says the apostle, “Christ is risen from the dead, and become the first-fruits of them that sleep; and as in Adam all die, and are subject to mortality; so all that are in Christ, the second Adam, who represented believers as their federal head, shall certainly be made alive, or rise again with their bodies at the last day.”

Here then, O believers! is one, though the lowest, degree of that redemption which you are to be partakers of hereafter; I mean, the redemption of your bodies: for this corruptible must put on incorruption, this mortal must put on immortality. Your bodies, as well as souls, were given to Jesus Christ by the Father; they have been companions in watching, and fasting, and praying: your bodies, therefore, as well as souls, shall Jesus Christ raise up at the last day. Fear not, therefore, O believers, to look into the grave: for to you it is not other than a consecrated dormitory, where your bodies shall sleep quietly until the morning of the resurrection; when the voice of the archangel shall sound, and the trump of God given the general alarm, “Arise, ye dead, and come to judgment;” earth, air, fire, water, shall give up your scattered atoms, and both in body and soul shall you be ever with the Lord. I doubt not, but many of you are groaning under crazy bodies, and complain often that the mortal body weighs down the immortal soul; at least this is my case; but let us have a little patience, and we shall be delivered from our earthly prisons; ere long, these tabernacles of clay shall be dissolved, and we shall be clothed with our house which is from heaven; hereafter, our bodies shall be spiritualized, and shall be so far from hindering our souls through weakness, that they shall become strong; so strong, as to bear up under an exceeding and eternal weight of glory; others again may have deformed bodies, emaciated also with sickness, and worn out with labor at age; but wait a little, until your blessed change by death comes; then your bodies shall be renewed and made glorious, like unto Christ's glorious body: of which we may form some faint idea, from the account given us of our Lord's transfiguration on the mount, when it is said, “His raiment became bright and glistening, and his face brighter than the sun”. Well then may a believer break out in the apostle's triumphant language, “O death, where is thy sting! O grave, where is thy victory!”

But what is the redemption of the body, in comparison of the redemption of the better part, our souls? I must, therefore say to you believers, as the angel said to John, “Come up higher;” and let us take as clear a view as we can, at such a distance, of the redemption Christ has purchased for, and will shortly put you in actual possession of. Already you are justified, already you are sanctified, and thereby freed from the guilt and dominion of sin: but, as I have observed, the being and indwelling of sin yet remains in you; God sees it proper to leave some Amalekites in the land, to keep his Israel in action. The most perfect Christian, I am persuaded, must agree, according to one of our Articles, “That the corruption of nature remains even in the regenerate; that the flesh lusteth always against the spirit, and the spirit against the flesh”. So that believers cannot do things for God with that perfection they desire; this grieves their righteous souls day by day, and, with the holy apostle, makes them cry out, “Who shall deliver us from the body of this death!” I thank God, our Lord Jesus Christ will, but not completely before the day of our dissolution; they will the very being of sin be destroyed, and an eternal stop put to inbred, indwelling corruption. And is not this a great redemption? I am sure believers esteem it: for there is nothing grieves the heart of a child of God so much, as the remains of indwelling sin. Again, believers are often in heaviness through manifold temptations; God sees that it is needful and good for them so to be; and though they may be highly favored, and wrapt up in communion with God, even to the third heavens; yet a messenger of Satan is often sent to buffet them, lest they should be puffed up with the abundance of revelations. But be not weary, be not faint in your minds: the time of your complete redemption draweth nigh. In heaven the wicked one shall cease from troubling you, and your weary souls shall enjoy an everlasting rest; his fiery darts cannot reach those blissful regions: Satan will never come any more to appear with, disturb, or accuse the sons of God, when once the Lord Jesus Christ shuts the door. Your righteous souls are now grieved, day by day, at the ungodly conversation of the wicked; tares now grow up among the wheat; wolves come in sheep's clothing: but the redemption spoken of in the text, will free your souls from all anxiety on these accounts; hereafter you shall enjoy a perfect communion of saints; nothing that is unholy or unsanctified shall enter into the holy of holies, which is prepared for you above: this, and all manner of evil whatsoever, you shall be delivered from, when your redemption is hereafter made complete in heaven; not only so, but you shall enter into the full enjoyment of all good. It is true, all saints will not have the same degree of happiness, but all will be as happy as their hearts can desire. Believers, you shall judge the evil, and familiarly converse with good, angels: you shall sit down with Abraham, Isaac, Jacob, and all the spirits of just men made perfect; and, to sum up all your happiness in one word, you shall see God the Father, Son, and Holy Ghost; and, by seeing God, be more and more like unto him, and pass from glory to glory, even to all eternity.

But I must stop the glories of the upper world crowd in so fast upon my soul, that I am lost in the contemplation of them. Brethren, the redemption spoken of is unutterable; we cannot here find it out; eye hath not seen, nor ear heard, nor has it entered into the hearts of the most holy men living to conceive, how great it is. Were I to entertain you whole ages with an account of it, when you come to heaven, you must say, with the queen of Sheba, “Not half, no, not one thousandth part was told us.” All we can do here, is to go upon mount Pisgah, and, by the eye of faith, take a distant view of the promised land: we may see it, as Abraham did Christ, afar off, and rejoice in it; but here we only know in part. Blessed be God, there is a time coming, when we shall know God, even as we are known, and God be all in all. Lord Jesus, accomplish the number of thine elect! Lord Jesus, hasten thy kingdom!

And now, where are the scoffers of these last days, who count the lives of Christians to be madness, and their end to be without honor? Unhappy men! you know not what you do. Were your eyes open, and had you senses to discern spiritual things, you would not speak all manner of evil against the children of God, but you would esteem them as the excellent ones of the earth, and envy their happiness: your souls would hunger and thirst after it: you also would become fools for Christ's sake. You boast of wisdom; so did the philosophers of Corinth: but your wisdom is the foolishness of folly in the sight of God. What will your wisdom avail you, if it does not make you wise unto salvation? Can you, with all your wisdom, propose a more consistent scheme to build you hopes of salvation on, than what has been now laid before you? Can you, with all the strength of natural reason, find out a better way of acceptance with God, than by the righteousness of the Lord Jesus Christ? Is it right to think your own works can in any measure deserve or procure it? If not, why will you not believe in him? Why will you not submit to his righteousness? Can you deny that you are fallen creatures? Do not you find that you are full of disorders, and that these disorders make you unhappy? Do not you find that you cannot change your own hearts? Have you not resolved many and many a time, and have not your corruptions yet dominion over you? Are you not bondslaves to your lusts, and led captive by the devil at his will? Why then will you not come to Christ for sanctification? Do you not desire to die the death of the righteous, and that your future state may be like theirs; I am persuaded you cannot bear the thoughts of being annihilated, much less of being miserable for ever. Whatever you may pretend, if you speak truth, you must confess, that conscience breaks in upon you in more sober intervals whether you will or not, and even constrains you to believe that hell is no painted fire. And why then will you not come to Christ? He alone can procure you everlasting redemption. Haste, haste away to him, poor beguiled sinners. You lack wisdom; ask it of Christ. Who knows but he may give it you? He is able: for he is the wisdom of the Father; he is that wisdom which was from everlasting. You have no righteousness; away, therefore, to Christ: “He is the end of the law for righteousness to every one that believeth.” You are unholy: flee to the Lord Jesus: He is full of grace and truth; and of his fullness all may receive that believe in him. You are afraid to die; let this drive you to Christ: he has the keys of death and hell: in him is plenteous redemption; he alone can open the door which leads to everlasting life.

Let not, therefore, the deceived reasoner boast any longer of his pretended reason. Whatever you may think, it is the most unreasonable thing in the world not to believe on Jesus Christ, whom God has sent. Why, why will you die? Why will you not come unto him, that you may have life? “Ho! every one that thirsteth, come unto the waters of life, and drink freely: come, buy without money and without price.” Were these blessed privileges in the text to be purchased with money, you might say, we are poor, and cannot buy: or, were they to be conferred only on sinners of such a rank or degree, then you might say, how can such sinners as we, expect to be so highly favored? But they are to be freely given of God to the worst of sinners. “To us,” says the apostle, to me a persecutor, to you Corinthians, who were “unclean, drunkards, covetous persons, idolaters.” Therefore, each poor sinner may say then, why not unto me? Has Christ but one blessing? What if he has blessed millions already, by turning them away from their iniquities; yet he still continues the same: he lives for ever to make intercession, and therefore will bless you, even you also. Though, Esau-like, you have been profane, and hitherto despised your heavenly Father's birth-right; even now, if you believe, “Christ will be made to you of God, wisdom, righteousness, sanctification, and redemption”.

But I must turn again to believers, for whose instruction, as I observed before, this discourse was particularly intended. You see, brethren, partakers of the heavenly calling, what great blessings are treasured up for you in Jesus Christ your Head, and what you are entitled to by believing on his name. Take heed, therefore, that ye walk worthy of the vocation wherewith ye are called. Think often how highly you are favored; and remember, you have not chosen Christ, but Christ has chosen you. Put on (as the elect of God) humbleness of mind, and glory, but let it be only in the Lord; for you have nothing but what you have received of God. By nature ye were foolish, as legal, as unholy, and in as damnable a condition, as others. Be pitiful, therefore, be courteous; and, as sanctification is a progressive work, beware of thinking you have already attained. Let him that is holy be holy still; knowing, that he who is most pure in heart, shall hereafter enjoy the clearest vision of God. Let indwelling sin be your daily burden; and not only bewail and lament, but see that you subdue it daily by the power of divine grace; and look up to Jesus continually to be the finisher, as well as author, of your faith. Build not on your own faithfulness, but on God's unchangeableness. Take heed of thinking you stand by the power of your own free will. The everlasting love of God the Father, must be your only hope and consolation; let this support you under all trials. Remember that God's gifts and callings are without repentance; that Christ having once loved you, will love you to the end. Let this constrain you to obedience, and make you long and look for that blessed time, when he shall not only be your wisdom, and righteousness, and sanctification, but also complete and everlasting redemption.

Glory be to God in the highest!

1 Corinthians 2:2, “I determined not to know any thing among you, save Jesus Christ, and him crucified.”

The persons to whom these words were written, were the members of the church of Corinth; who, as appears by the foregoing chapter, were not only divided into different sects, by one saying, “I am of Paul, and another, I am of Apollos;” but also had man amongst them, who were so full of the wisdom of this world, and so wise in their own eyes, that they set at nought the simplicity of the gospel, and accounted the Apostle's preaching foolishness.

Never had the Apostle more need of the wisdom of the serpent, mingled with the innocency of the dove, than now. What is the sum of all his wisdom? He tells them, in the words of the text, “I determined not to know any thing amongst you, save Jesus Christ, and him crucified.”

A resolution this, worthy of the great St. Paul; and no less worthy, no less necessary for every minister, and every disciple of Christ, to make always, even unto the end of the world.

In the following discourse, I shall,

First, Explain what is meant by “not knowing any thing, save Jesus Christ, and him crucified.”

Secondly, Give some reasons why every Christian should determine not to know any thing else. And

Thirdly, Conclude with a general exhortation to put this determination into practice.

First, I am to explain what is meant by “not knowing any thing, save Jesus Christ, and him crucified.”

By Jesus Christ, we are to understand the eternal Son of God. He is called Jesus, a Savior, because he was to save us from the guilt and power of our sins; and, like Joshua, by whom he was remarkably typified, to lead God's spiritual Israel through the wilderness of this world, to the heavenly Canaan, the promised inheritance of the children of God.

He is called Christ, which signifies anointed, because he was anointed by the Holy Ghost at his baptism, to be a prophet to instruct, a priest to make an atonement for, and a king to govern and protect his church. And he was crucified, or hung (O stupendous love!) till he was dead upon the cross, that he might become a curse for us: for it is written, “Cursed is every man that hangeth upon a tree.”

The foundation or first cause of his suffering, was our fall in Adam; in whom, as the living oracles of God declare, “We all died;” his sin was imputed to us all. It pleased God, after he had spoken the world into being, to create man after his own divine image, to breathe into him the breath of life, and to place him as our representative in the garden of Eden.

But he being left to his own free will, did eat of the forbidden fruit, notwithstanding God had told him, “The day in which he eat thereof, he should surely die;” and thereby he, with his whole posterity, in whose name he acted, became liable to the wrath of God, and sunk into a spiritual death.

But behold the goodness, as well as the severity of God! For no sooner had man been convicted as a sinner, but lo! A Savior is revealed to him, under the character of the seed of the woman: the merits of whose sacrifice were then immediately to take place, and who should, in the fullness of time, by suffering death, satisfy for the guilt we had contracted; by obeying the whole moral law, work out for us an everlasting righteousness; and by becoming a principle of new life in us, destroy the power of the devil, and thereby restore us to a better state than that in which we were at first created.

This is the plain scriptural account of that mystery of godliness, God manifested in the flesh; and to this our own hearts, unless blinded by the god of this world, cannot but yield an immediate assent.

For, let us but search our own hearts, and ask ourselves, if we could create our own children, whether or not we would not create them with a less mixture of good and evil, than we find in ourselves? Supposing God then only to have our goodness, he could not, at first, make us so sinful, so polluted as we are. But supposing him to be as he is, infinitely good, or goodness itself, then it is absolutely impossible that he should create any thing but what is like himself, perfect, entire, lacking nothing. Man then could not come out of the hands of his Maker, so miserably blind and naked, with such a mixture of the beast and devil, as he finds now in himself, but must have fallen from what he was; and as it does not suit with the goodness and justness of God, to punish the whole race of mankind with these disorders merely for nothing; and since men bring these disorders into the world with them; it follows, that as they could not sin themselves, being yet unborn, some other man's sin must have been imputed to them; from whence, as from a fountain, all these evils flow.

I know this doctrine of our original sin, or fall in Adam, is esteemed foolishness by the wise disputer of this world, who will reply, How does it suit the goodness of God, to impute one man's sin to an innocent posterity? But has it not been proved to a demonstration, that it is so? And therefore, supposing we cannot reconcile it to our shallow comprehensions, that is no argument at all: for if it appears that God has done a thing, we may be sure it is right, whether we can see the reasons for it or not.

But this is entirely cleared up by what was said before, that no sooner was the sin imputed, but a Christ was revealed; and this Christ, this God incarnate, who was conceived by the Holy Ghost, that he might be freed from the guilt of our original sin; who was born of the Virgin Mary, that he might be the seed of the woman only; who suffered under Pontius Pilate, a Gentile governor, to fulfill these prophecies, which signified what death he should die: This same Jesus, who was crucified in weakness, but raised in power, is that divine person, that Emmanuel, that God with us, whom we preach, in whom ye believe, and whom alone the Apostle, in the text, was determined to know.

By which word know, we are not to understand a bare historical knowledge; for to know that Christ was crucified by his enemies at Jerusalem, in this manner only, will do us no more service, than to know that Caesar was butchered by his friends at Rome; but the work know, means to know, so as to approve of him; as when Christ says, “Verily, I know you not;” I know you not, so as to approve of you. It signifies to know him, so as to embrace him in all his offices; to take him to be our prophet, priest, and king; so as to give up ourselves wholly to be instructed, saved, and governed by him. It implies an experimental knowledge of his crucifixion, so as to feel the power of it, and to be crucified unto the world, as the Apostle explains himself in the epistle to the Philippians, where he says, “I count all things but dung and dross, that I may know him, and the power of his resurrection.”

This knowledge the Apostle was so swallowed up in, that he was determined not to know any thing else; he was resolved to make that his only study, the governing principle of his life, the point and end in which all his thoughts, words, and actions, should center.

Secondly, I pass on to give some reasons why every Christian should, with the Apostle, determine “not to know any thing, save Jesus Christ, and him crucified.”

First, Without this, our persons will not be accepted in the sight of God. “This,” (and consequently this only) “is life eternal, to know thee, the only true God, and Jesus Christ, whom thou has sent.” As also St. Peter says, “There is now no other name given under heaven, whereby we can be saved, but that of Jesus Christ.”

Some, indeed, may please themselves in knowing the world, others boast themselves in the knowledge of a multitude of languages; but could we speak with the tongue of men and angels, or did we know the number of the stars, and could call them all by their names, yet, without this experimental knowledge of Jesus Christ, and him crucified, it would profit us nothing.

The former, indeed, may procure us a little honor, which cometh of man; but the latter only can render us acceptable in the sight of God: for, if we are ignorant of Christ, God will be to us a consuming fire.

Christ is the way, the truth, and the life; “No one cometh to the Father, but through him;” “He is the Lamb slain from the foundation of the world;” and none ever were, or ever will be received up into glory, but by an experimental application of his merits to their hearts.

We might as well think to rebuild the tower of Babel, or reach heaven with our hands, as to imagine we could enter therein by any other door, than that of the knowledge of Jesus Christ. Other knowledge may make you wise in your own eyes, and puff you up; but this alone edifieth, and maketh wise unto salvation.

As the meanest Christian, if he knows but this, though he know nothing else, will be accepted; so the greatest master in Israel, the most letter-learned teacher, without this, will be rejected. His philosophy is mere nonsense, his wisdom mere foolishness in the sight of God.

The author of the word now before us, was a remarkable instance of this; never, perhaps, was a greater scholar, in all what the world calls fine learning, than he: for he was bred up at the feet of Gamaliel, and profited in the knowledge of books, as well as in the Jewish religion, above many of his equals, as appears by the language, rhetoric, and spirit of his writings; and yet, when he came to know what it was to be a Christian, “He accounted all things but loss, so he might win Christ.” And, though he was now at Corinth, that seat of polite learning, yet he was absolutely determined not to know any thing, or to make nothing his study, but what taught him to know Jesus Christ, and him crucified.

Hence then, appears the folly of those who spend their whole lives in heaping up other knowledge; and, instead of searching the scriptures, which testify of Jesus Christ, and are alone able to make them wise unto salvation, disquiet themselves in a pursuit after the knowledge of such things, as when known, concern them no more, than to know that a bird dropped a feather upon one of the Pyrenean mountains.

Hence it is, that so many, who profess themselves wise, because they can dispute of the causes and effects, the moral fitness and unfitness of things, appear mere fools in the things of God; so that when you come to converse with them about the great work of redemption wrought out for us by Jesus Christ, and of his being a propitiation for our sins, a fulfiller of the covenant of works, and a principle of new life to our souls, they are quite ignorant of the whole matter; and prove, to a demonstration, that, with all their learning, they know nothing yet, as they ought to know.

But, alas! how must it surprise a man, when the Most High is about to take away his soul, to think that he has passed for a wise-man, and a learned disputer in this world, and yet is left destitute of that knowledge which alone can make him appear with boldness before the judgment-seat of Jesus Christ? How must it grieve him, in a future state, to see others, whom he despised as illiterate men, because they experimentally knew Christ, and him crucified, exalted to the right-hand of God; and himself, with all his fine accomplishments, because he knew every thing, perhaps, but Christ, thrust down into hell?

Well might the Apostle, in a holy triumph, cry out, “Where is the wise? Where is the scribe? Where is the disputer of this world?” For, God will then make foolish the wisdom of this world, and bring to nought the wisdom of those who were so knowing in their own eyes.

I have made this digression from the main point before us, not to condemn or decry human literature, but to show, that it ought to be used only in subordination to divine; and that a Christian, if the Holy Spirit guided the pen of the Apostle, when he wrote this epistle, ought to study no books, but such as lead him to a farther knowledge of Jesus Christ, and him crucified.

Third, Christ explained the Spirit’s conviction of judgment in the unbeliever when He said, “and concerning judgment, because the ruler of this world has been judged" (John 16:11). In other words, Christ's imminent crucifixion would play an integral role in Satan's defeat. From Genesis to Revelation the Scripture informs us that Satan is a defeated foe (Gen 3:15; Isa 14:12-15; Ezek 28:12-17; John 12:31; 16:11; Rom 16:20; Col 2:15; Heb 2:14; 1 Pet 3:19-20; 1 John 3:8; Rev 12:9; 20:2-3, 10). Thus, those who align themselves with Satan rather than Christ are destined to share in Satan's ultimate defeat. Although hell was originally created for Satan and his angels rather than human beings (Matt 25:41), those who follow Satan are destined to experience his same fiery fate. Thus, the Spirit seeks to convict unbelievers of this reality so that they can change their eternal destiny by aligning themselves with Christ's ultimate victory. When someone trusts in Christ's provision of salvation by grace through faith, he is no longer destined to participate in Satan's defeat but rather is connected to Christ and thus is on the winning side of history. Such an opportunity to change one's destiny is a reality that the Spirit works to make clear to every unbeliever.

We should be thankful for how the Spirit convicts unbelievers of sin (unbelief in Christ), righteousness (our need for Christ's imputed righteousness), and judgment (the opportunity to avoid sharing in Satan's ultimate destiny). Without such conviction, no one would ever be saved. Knowledge of the Spirit's work and role in relation to unbelievers helps us as Christians to know how we can effectively and strategically be used by Him in our role of evangelism. Such an awareness shows us what things to focus on when we evangelize unbelievers.

However, as wonderful as the Spirit's ministry of conviction may be, we must also understand that such conviction will not continue indefinitely. For example, the Spirit's convicting ministry did not last forever in Noah's day. Genesis 6:3 says, "Then the LORD said, 'My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.'" Just as the Spirit's convicting ministry came to an end just before the Flood, the Spirit's convicting ministry will similarly terminate once more, and future divine judgment will follow. Thus, if you are an unbeliever, as you read this, and the Spirit is convicting your heart today of your need of Christ, do not assume that the Spirit will indefinitely convict you. Rather, respond to this conviction by trusting in the work of the Savior. After all, the Bible says, "Behold, now is 'the day of salvation'" (2 Cor 6:2).

#watchingandwaitingforjesus

Sunday, May 14, 2023

The power of The Holy Spirit

1. The Holy Spirit Will Draw the Unsaved Sinner to Jesus

2. The Holy Spirit Will Convict Both Unbelievers and Believers

3. The Holy Spirit Will Regenerate Our Human Spirits

4. The Holy Spirit Will Help Draw Us Closer to the Lord

5. The Holy Spirit Will Sanctify Us in the Lord

6. The Holy Spirit Will Help Us With Our Prayer Life

7. The Holy Spirit Will Guide Us Into All Truth

8. The Holy Spirit Will Teach Us All Things

9. The Holy Spirit Will Anoint Us With His Divine Power

10. The Holy Spirit Will Be Our Helper and Comforter in This Life

Conviction of the Holy Spirit in the Correct Context, John 16:8 explained

Three different players, Three different convictions by the Holy Spirit.

Role of The Holy Spirit

Conviction of the Holy Spirit and Repentance

What happens when a believer sins?

John 16:8 is used to control and keep you under the bondage of fear

Conclusion: The Holy Spirit Convicts a Believer of Righteousness, not of Sin

Jesus Revealed the Ministry of the Holy Spirit to the Unbelieving World

The Holy Spirit Has a Personal Ministry to Each Unbeliever

Unbelievers Deny God’s Righteousness

The Holy Spirit Convicts the World of Judgment

The Holy Spirit Is the Restrainer of Evil

Unbelievers Need to Be Saved from This Evil World

Jesus Will Tell Unbelievers to Depart

Summary – Question 18
What Is the Ministry of the Holy Spirit to the Unbelieving World?

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Gog and Magog- “nations”

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Sunday, May 14, 2023

The power of The Holy Spirit

1. The Holy Spirit Will Draw the Unsaved Sinner to Jesus

2. The Holy Spirit Will Convict Both Unbelievers and Believers

3. The Holy Spirit Will Regenerate Our Human Spirits

4. The Holy Spirit Will Help Draw Us Closer to the Lord

5. The Holy Spirit Will Sanctify Us in the Lord

6. The Holy Spirit Will Help Us With Our Prayer Life

7. The Holy Spirit Will Guide Us Into All Truth

8. The Holy Spirit Will Teach Us All Things

9. The Holy Spirit Will Anoint Us With His Divine Power

10. The Holy Spirit Will Be Our Helper and Comforter in This Life

Conviction of the Holy Spirit in the Correct Context, John 16:8 explained

Three different players, Three different convictions by the Holy Spirit.

Role of The Holy Spirit

Conviction of the Holy Spirit and Repentance

What happens when a believer sins?

John 16:8 is used to control and keep you under the bondage of fear

Conclusion: The Holy Spirit Convicts a Believer of Righteousness, not of Sin

Jesus Revealed the Ministry of the Holy Spirit to the Unbelieving World

The Holy Spirit Has a Personal Ministry to Each Unbeliever

Unbelievers Deny God’s Righteousness

The Holy Spirit Convicts the World of Judgment

The Holy Spirit Is the Restrainer of Evil

Unbelievers Need to Be Saved from This Evil World

Jesus Will Tell Unbelievers to Depart

Summary – Question 18What Is the Ministry of the Holy Spirit to the Unbelieving World?

No comments:

Post a Comment

Gog and Magog- “nations”

Summary – Question 18
What Is the Ministry of the Holy Spirit to the Unbelieving World?