Romans 8:9<\/p>\n
\u201cYe are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you<\/i>.\u201d<\/p>\n
GOD the Son has graciously vouchsafed to reveal the Father to His creatures from without; God the Holy Ghost, by inward communications. Who can compare these separate works of condescension, either of them being beyond our understanding? We can but silently adore the Infinite Love which encompasses us on every side. The Son of God is called the Word, as declaring His glory throughout created nature, and impressing the evidence of it on every part of it. He has given us to read it in His works of goodness, holiness, and wisdom. He is the Living and Eternal Law of Truth and Perfection, that Image of God\u2019s unapproachable Attributes, which men have ever seen by glimpses on the face of the world, felt that it was sovereign, but knew not whether to say it was a fundamental Rule and self-existing Destiny, or the Offspring and Mirror of the Divine Will. Such has He been from the beginning, graciously sent forth from the Father to reflect His glory upon all things, distinct from Him, while mysteriously one with Him; and in due time visiting us with an infinitely deeper mercy, when for our redemption He humbled Himself to take upon Him that fallen nature which He had originally created after His own image.<\/p>\n
The condescension of the Blessed Spirit is as incomprehensible as that of the Son. He has ever been the secret Presence of God within the Creation: a source of life amid the chaos, bringing out into form and order what was at first shapeless and void, and the voice of Truth in the hearts of all rational beings, tuning them into harmony with the intimations of God\u2019s Law, which were externally made to them. Hence He is especially called the \u201clife-giving\u201d Spirit; being (as it were) the Soul of universal nature, the Strength of man and beast, the Guide of faith, the Witness against sin, the inward Light of patriarchs and prophets, the Grace abiding in the Christian soul, and the Lord and Ruler of the Church. Therefore let us ever praise the Father Almighty, who is the first Source of all perfection, in and together with His Coequal Son and Spirit, through whose gracious ministrations we have been given to see \u201cwhat manner of love\u201d it is wherewith the Father has loved us.<\/p>\n
On this Festival I propose, as is suitable, to describe as scripturally as I can, the merciful office of God the Holy Ghost, towards us Christians; and I trust I may do so, with the sobriety and reverence which the subject demands.<\/p>\n
The Holy Spirit has from the beginning pleaded with man. We read in the Book of Genesis, that, when evil began to prevail all over the earth before the flood, the Lord said, \u201cMy Spirit shall not always strive with man;\u201d1 implying that He had hitherto striven with his corruption. Again, when God took to Him a peculiar people, the Holy Spirit was pleased to be especially present with them. Nehemiah says, \u201cThou gavest also Thy Good Spirit to instruct them,\u201d2 and Isaiah, \u201cThey rebelled and vexed His Holy Spirit.\u201d3 Further, He manifested Himself as the source of various gifts, intellectual and extraordinary, in the Prophets, and others. Thus at the time the Tabernacle was constructed, the Lord filled Bezaleel \u201cwith the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works\u201d4 in metal, stone, and timber. At another time, when Moses was oppressed with his labours, Almighty God vouchsafed to \u201ctake of the Spirit\u201d which was upon him, and to put it on seventy of the elders of Israel, that they might share the burden with him. \u201cAnd it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease.\u201d5 These texts will be sufficient to remind you of many others, in which the gifts of the Holy Ghost are spoken of under the Jewish covenant. These were great mercies; yet, great as they were, they are as nothing compared with that surpassing grace with which we Christians are honoured; that great privilege of receiving into our hearts, not the mere gifts of the Spirit, but His very presence, Himself, by a real not a figurative indwelling.<\/p>\n
When our Lord entered upon His Ministry, He acted as though He were a mere man, needing grace, and received the consecration of the Holy Spirit for our sakes. He became the Christ, or Anointed, that the Spirit might be seen to come from God, and to pass from Him to us. And, therefore, the heavenly Gift is not simply called the Holy Ghost, or the Spirit of God, but the Spirit of Christ, that we might clearly understand, that He comes to us from and instead of Christ. Thus St. Paul says, \u201cGod hath sent forth the Spirit of His Son into your hearts;\u201d and our Lord breathed on His Apostles, saying, \u201cReceive ye the Holy Ghost;\u201d and He says elsewhere to them, \u201cIf I depart, I will send Him unto you.\u201d1 Accordingly this \u201cHoly Spirit of promise\u201d is called \u201cthe earnest of our inheritance,\u201d \u201cthe seal and earnest of an Unseen Saviour;\u201d2 being the present pledge of Him who is absent,\u2014or rather more than a pledge, for an earnest is not a mere token which will be taken from us when it is fulfilled, as a pledge might be, but a something in advance of what is one day to be given in full.<\/p>\n
This must be clearly understood; for it would seem to follow, that if so, the Comforter who has come instead of Christ, must have vouchsafed to come in the same sense in which Christ came; I mean, that He has come, not merely in the way of gifts, or of influences, or of operations, as He came to the Prophets, for then Christ\u2019s going away would be a loss, and not a gain, and the Spirit\u2019s presence would be a mere pledge, not an earnest; but He comes to us as Christ came, by a real and personal visitation. I do not say we could have inferred this thus clearly by the mere force of the above cited texts; but it being actually so revealed to us in other texts of Scripture, we are able to see that it may be legitimately deduced from these. We are able to see that the Saviour, when once He entered into this world, never so departed as to suffer things to be as before He came; for He still is with us, not in mere gifts, but by the substitution of His Spirit for Himself, and that, both in the Church and in the souls of individual Christians.<\/p>\n
For instance, St. Paul says in the text, \u201cYe are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you<\/i>.\u201d Again, \u201cHe shall quicken even your mortal bodies by His Spirit that dwelleth<\/i> in you.\u201d \u201cKnow ye not that your body is the Temple of the Holy Ghost which is in you?\u201d \u201cYe are the Temple of the Living God, as God hath said, I will dwell in them, and walk in them.\u201d The same Apostle clearly distinguishes between the indwelling of the Spirit, and His actual operations within us, when he says, \u201cThe love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;\u201d and again, \u201cThe Spirit Himself beareth witness with our spirit that we are the children of God.\u201d1<\/p>\n
Here let us observe, before proceeding, what indirect evidence is afforded us in these texts of the Divinity of the Holy Spirit. Who can he personally present at once with every Christian, but God Himself? Who but He, not merely ruling in the midst of the Church invisibly, as Michael might keep watch over Israel, or another Angel might be \u201cthe Prince of Persia,\u201d\u2014but really taking up His abode as one and the same in many separate hearts, so as to fulfil our Lord\u2019s words, that it was expedient that He should depart; Christ\u2019s bodily presence, which was limited to place, being exchanged for the manifold spiritual indwelling of the Comforter within us? This consideration suggests both the dignity of our Sanctifier, and the infinite preciousness of His Office towards us.<\/p>\n
To proceed: The Holy Ghost, I have said, dwells in body and soul, as in a temple. Evil spirits indeed have power to possess sinners, but His indwelling is far more perfect; for He is all-knowing and omnipresent, He is able to search into all our thoughts, and penetrate into every motive of the heart. Therefore, He pervades us (if it may be so said) as light pervades a building, or as a sweet perfume the folds of some honourable robe; so that, in Scripture language, we are said to be in Him, and He in us. It is plain that such an inhabitation brings the Christian into a state altogether new and marvellous, far above the possession of mere gifts, exalts him inconceivably in the scale of beings, and gives him a place and an office which he had not before. In St. Peter\u2019s forcible language, he becomes \u201cpartaker of the Divine Nature,\u201d and has \u201cpower\u201d or authority, as St. John says, \u201cto become the son of God.\u201d Or, to use the words of St. Paul, \u201che is a new creation; old things are passed away, behold all things are become new.\u201d His rank is new; his parentage and service new. He is \u201cof God,\u201d and \u201cis not his own,\u201d \u201ca vessel unto honour, sanctified and meet for the Master\u2019s use, and prepared unto every good work.\u201d1<\/p>\n
This wonderful change from darkness to light, through the entrance of the Spirit into the soul, is called Regeneration, or the New Birth; a blessing which, before Christ\u2019s coming, not even Prophets and righteous men possessed, but which is now conveyed to all men freely through the Sacrament of Baptism. By nature we are children of wrath; the heart is sold under sin, possessed by evil spirits; and inherits death as its eternal portion. But by the coming of the Holy Ghost, all guilt and pollution are burned away as by fire, the devil is driven forth, sin, original and actual, is forgiven, and the whole man is consecrated to God. And this is the reason why He is called \u201cthe earnest\u201d of that Saviour who died for us, and will one day give us the fulness of His own presence in heaven. Hence, too, He is our \u201cseal unto the day of redemption;\u201d for as the potter moulds the clay, so He impresses the Divine image on us members of the household of God. And His work may truly be called Regeneration; for though the original nature of the soul is not destroyed, yet its past transgressions are pardoned once and for ever, and its source of evil staunched and gradually dried up by the pervading health and purity which has set up its abode in it. Instead of its own bitter waters, a spring of health and salvation is brought within it; not the mere streams of that fountain, \u201cclear as crystal,\u201d which is before the Throne of God,1 but, as our Lord says, \u201ca well of water in him,<\/i>\u201d in a man\u2019s heart, \u201cspringing up into everlasting life.\u201d Hence He elsewhere describes the heart as giving forth, not receiving, the streams of grace: \u201cOut of his belly shall flow rivers of Living Water.\u201d St. John adds, \u201cthis spake He of the Spirit.\u201d2<\/p>\n
Such is the inhabitation of the Holy Ghost within us, applying to us individually the precious cleansing of Christ\u2019s blood in all its manifold benefits. Such is the great doctrine, which we hold as a matter of faith, and without actual experience to verify it to us. Next, I must speak briefly concerning the manner in which the Gift of grace manifests itself in the regenerate soul; a subject which I do not willingly take up, and which no Christian perhaps is ever able to consider without some effort, feeling that he thereby endangers either his reverence towards God, or his humility, but which the errors of this day, and the confident tone of their advocates, oblige us to dwell upon, lest truth should suffer by our silence.<\/p>\n
1. The heavenly gift of the Spirit fixes the eyes of our mind upon the Divine Author of our salvation. By nature we are blind and carnal; but the Holy Ghost by whom we are new-born, reveals to us the God of mercies, and bids us recognise and adore Him as our Father with a true heart. He impresses on us our Heavenly Father\u2019s image, which we lost when Adam fell, and disposes us to seek His presence by the very instinct of our new nature. He gives us back a portion of that freedom in willing and doing, of that uprightness and innocence, in which Adam was created. He unites us to all holy beings, as before we had relationship with evil. He restores for us that broken bond, which, proceeding from above, connects together into one blessed family all that is anywhere holy and eternal, and separates it off from the rebel world which comes to nought. Being then the sons of God, and one with Him, our souls mount up and cry to Him continually. This special characteristic of the regenerate soul is spoken of by St. Paul soon after the text. \u201cYe have received the Spirit of adoption, whereby we cry, Abba, Father.\u201d Nor are we left to utter these cries to Him, in any vague uncertain way of our own; but He who sent the Spirit to dwell in us habitually, gave us also a form of words to sanctify the separate acts of our minds. Christ left His sacred Prayer to be the peculiar possession of His people, and the voice of the Spirit. If we examine it, we shall find in it the substance of that doctrine, to which St. Paul has given a name in the passage just quoted. We begin it by using our privilege of calling on Almighty God in express words as \u201cOur Father.\u201d We proceed, according to this beginning, in that waiting, trusting, adoring, resigned temper, which children ought to feel; looking towards Him, rather than thinking of ourselves; zealous for His honour rather than fearful about our safety; resting in His present help, not with eyes timorously glancing towards the future. His name, His kingdom, His will, are the great objects for the Christian to contemplate and make his portion, being stable and serene, and \u201ccomplete in Him,\u201d as beseems one who has the gracious presence of His Spirit within him. And, when he goes on to think of himself, he prays, that he may be enabled to have towards others what God has shown towards himself, a spirit of forgiveness and loving-kindness. Thus he pours himself out on all sides, first looking up to catch the heavenly gift, but, when he gains it, not keeping it to himself, but diffusing \u201crivers of living water\u201d to the whole race of man, thinking of self as little as may be, and desiring ill and destruction to nothing but that principle of temptation and evil, which is rebellion against God;\u2014lastly, ending, as he began, with the contemplation of His kingdom, power, and glory everlasting. This is the true \u201cAbba, Father,\u201d which the Spirit of adoption utters within the Christian\u2019s heart, the infallible voice of Him who \u201cmaketh intercession for the Saints in God\u2019s way.\u201d And if he has at times, for instance, amid trial or affliction, special visitations and comfortings from the Spirit, \u201cplaints unutterable\u201d within him, yearnings after the life to come, or bright and passing gleams of God\u2019s eternal election, and deep stirrings of wonder and thankfulness thence following, he thinks too reverently of \u201cthe secret of the Lord,\u201d to betray (as it were) His confidence, and, by vaunting it to the world, to exaggerate it perchance into more than it was meant to convey: but he is silent, and ponders it as choice encouragement to his soul, meaning something, but he knows not how much.<\/p>\n
2. The indwelling of the Holy Ghost raises the soul, not only to the thought of God, but of Christ also. St. John says, \u201cTruly our fellowship is with the Father, and with His Son Jesus Christ.\u201d And our Lord Himself, \u201cIf a man love Me, he will keep My words; and My Father will love him, and We will come unto him, and make our abode with him.\u201d1 Now, not to speak of other and higher ways in which these texts are fulfilled, one surely consists in that exercise of faith and love in the thought of the Father and Son, which the Gospel, and the Spirit revealing it, furnish to the Christian. The Spirit came especially to \u201cglorify \u201cChrist; and vouchsafes to be a shining light within the Church and the individual Christian, reflecting the Saviour of the world in all His perfections, all His offices, all His works. He came for the purpose of unfolding what was yet hidden, whilst Christ was on earth; and speaks on the house-tops what was delivered in closets, disclosing Him in the glories of His transfiguration, who once had no comeliness in His outward form, and was but a man of sorrows and acquainted with grief. First, He inspired the Holy Evangelists to record the life of Christ, and directed them which of His words and works to select, which to omit; next, He commented (as it were) upon these, and unfolded their meaning in the Apostolic Epistles. The birth, the life, the death and resurrection of Christ, has been the text which He has illuminated. He has made history to be doctrine; telling us plainly, whether by St. John or St. Paul, that Christ\u2019s conception and birth was the real Incarnation of the Eternal Word,\u2014His life, \u201cGod manifest in the Flesh,\u201d\u2014His death and resurrection, the Atonement for sin, and the Justification of all believers. Nor was this all: he continued His sacred comment in the formation of the<\/i> Church, superintending and overruling its human instruments, and bringing out our Saviour\u2019s words and works, and the Apostles\u2019 illustrations of them, into acts of obedience and permanent Ordinances, by the ministry of Saints and Martyrs. Lastly, He completes His gracious work by conveying this system of Truth, thus varied and expanded, to the heart of each individual Christian in whom He dwells. Thus He vouchsafes to edify the whole man in faith and holiness: \u201ccasting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.\u201d1 By His wonderworking grace all things tend to perfection. Every faculty of the mind, every design, pursuit, subject of thought, is hallowed in its degree by the abiding vision of Christ, as Lord, Saviour, and Judge. All solemn, reverent, thankful, and devoted feelings, all that is noble, all that is choice in the regenerate soul, all that is self-denying in conduct, and zealous in action, is drawn forth and offered up by the Spirit as a living sacrifice to the Son of God. And, though the Christian is taught not to think of himself above his measure, and dare not boast, yet he is also taught that the consciousness of the sin which remains in him, and infects his best services, should not separate him from God, but lead him to Him who can save. He reasons with St. Peter, \u201cTo whom should he go?\u201d and, without daring to decide, or being impatient to be told how far he is able to consider as his own every Gospel privilege in its fulness, he gazes on them all with deep thought as the Church\u2019s possession, joins her triumphant hymns in honour of Christ, and listens wistfully to her voice in inspired Scripture, the voice of the Bride calling upon and blest in the Beloved.<\/p>\n
3. St. John adds, after speaking of \u201cour fellowship with the Father and His Son:\u201d \u201cThese things write we unto you, that your joy may be full.\u201d What is fulness of joy but peace?<\/i> Joy is tumultuous only when it is not full; but peace is the privilege of those who are \u201cfilled with the knowledge of the glory of the Lord, as the waters cover the sea.\u201d \u201cThou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee.\u201d1 It is peace, springing from trust and innocence, and then overflowing in love towards all around him, What is the effect of mere animal ease and enjoyment, but to make a man pleased with everything which happens? \u201cA merry heart is a perpetual feast;\u201d and such is peculiarly the blessing of a soul rejoicing in the faith and fear of God. He who is anxious, thinks of himself, is suspicious of danger, speaks hurriedly, and has no time for the interests of others; he who lives in peace is at leisure, wherever his lot is cast. Such is the work of the Holy Spirit in the heart, whether in Jew or Greek, bond or free. He Himself perchance in His mysterious nature, is the Eternal Love whereby the Father and the Son have dwelt in each other, as ancient writers have believed; and what He is in heaven, that He is abundantly on earth. He lives in the Christian\u2019s heart, as the never-failing fount of charity, which is the very sweetness of the living waters. For where He is, \u201cthere is liberty\u201d from the tyranny of sin, from the dread, which the natural man feels, of an offended, unreconciled Creator. Doubt, gloom, impatience have been expelled; joy in the Gospel has taken their place, the hope of heaven and the harmony of a pure heart, the triumph of self-mastery, sober thoughts, and a contented mind. How can charity towards all men fail to follow, being the mere affectionateness of innocence and peace? Thus the Spirit of God creates in us the simplicity and warmth of heart which children have, nay, rather the perfections of His heavenly hosts, high and low being joined together in His mysterious work; for what are implicit trust, ardent love, abiding purity, but the mind both of little children and of the adoring Seraphim.!<\/p>\n
Thoughts, such as these, will affect us rightly, if they make us fear and be watchful, while we rejoice. They cannot surely do otherwise; for the mind of a Christian, as I have been attempting to describe it, is not so much what we have, as what we ought to have. To look, indeed, after dwelling on it, upon the multitude of men who have been baptized in Christ\u2019s name, is too serious a matter, and we need not force ourselves to do so. We need not do so, further than to pray for them, and to protest and strive against what is evil among them; for as to the higher and more solemn thought, how persons, set apart individually and collectively, as Temples of Truth and Holiness, should become what they seem to be, and what their state is in consequence in God\u2019s sight, is a question which it is a great blessing to be allowed to put from us as not our concern. It is our concern only to look to ourselves, and to see that, as we have received the gift, we \u201cgrieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption;\u201d remembering that \u201cif any man destroy the temple of God, him shall God destroy.\u201d This reflection and the recollection of our many backslidings, will ever keep us, please God, from judging others, or from priding ourselves on our privileges. Let us but consider how we have fallen from the light and grace of our Baptism. Were we now what that Holy Sacrament made us, we might ever \u201cgo on our way rejoicing;\u201d but having sullied our heavenly garments, in one way or other, in a greater or less degree (God knoweth! and our own consciences too in a measure), alas! the Spirit of adoption has in part receded from us, and the sense of guilt, remorse, sorrow, and penitence must take His place. We must renew our confession, and seek afresh our absolution day by day, before we dare call upon God as \u201cour Father,\u201d or offer up Psalms and Intercessions to Him. And, whatever pain and affliction meets us through life, we must take it as a merciful penance imposed by a Father upon erring children, to be borne meekly and thankfully, and as intended to remind us of the weight of that infinitely greater punishment, which was our desert by nature, and which Christ bore for us on the Cross.<\/p>\n","protected":false},"excerpt":{"rendered":"
Romans 8:9 \u201cYe are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.\u201d GOD the Son has graciously vouchsafed to reveal the Father to His creatures from without; God the Holy Ghost, by inward communications. Who can compare these separate works of condescension, either of … Continue reading “THE INDWELLING SPIRIT”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6650","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/6650","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=6650"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/6650\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=6650"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=6650"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=6650"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}