tabernacle were dissolved," ver. 1, . . 423
„ II. " For we know, that if our earthly house of this
tabernacle were dissolved/' &c., ver. 1, . 431
„ III. " For we know, that if our earthly house of this
tabernacle were dissolved," &c., ver. 1, . 442
„ IV. " For in this we groan, earnestly desiring to be
clothed upon with our house," &c., ver. 2, . 451
„ V. "K so be that being clothed we shall not be
found naked," ver. 3, . . .459
„ VI. "For we that are in this tabernacle do groan,
being burdened," &c., ver. 4, . . 467
„ VII. " Now he that hath wrought us for this self-same
thing is God," &c., ver. 5, . . . 476
,, VIII. "Therefore we are always confident, knowing
that while we are at home," &c., ver. 6, . 486
SERMONS
EIGHTH CHAPTER OF THE ROMANS.
SERMON XII.
Now if any have not the Spirit of Christ, he is no7ie of his. — Rom. Vlil. 9.
In the context, we have an assertion of a general truth, ' There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit.' We have this application in the beginning of this verse, lest any should raise up a vain confidence that they were in Christ, and therefore freed fi-om condemnation, without regarding what he had before said, expounding himself : ver. 1, ' Who walk not after the flesh, but after the spirit.' He here further adds as an application of the proposition, ' he who hath not the Spirit of Clirist, is none of his ; ' which, because they were christians in profession, was more accommodate to them. Here observe —
Doct. That all true christians have the spirit of Christ.
1. I suppose there are christians, or Christ's disciples in name, and disciples indeed : John viii. 31. As an Israelite indeed : John i. 47 ; Rom. ii. 29. The apostle distinguisheth of a Jew in the letter, and a Jew in the spirit. So, by just analogy and proportion, there are christians in the letter, that have the outside of christians, but not the life and power. We are only christians in name and profession till we have the Spirit.
2. I assert, that which discriminateth the one from the other, is the having the Spirit. It is a mark both exclusive and inclusive ; some marks are exclusive, but not inclusive : John i. 47, ' He that is of God, heareth God's word : ye, therefore, hear them not, because ye are not of God ; ' that is exclusive. Acts xiii. 46, ' But seeing ye put away the word of God from you, and judge yourselves unworthy of eternal life ; ' that is also exclusive. But if we depend upon these marks, we put a false reasoning upon our souls : James i. 22, ' But be ye doers of the word, and not hearers only, deceiving your own souls,' ■jrapaXoyii^ofievoi. There are inclusive marks, but not exclusive, as : Eom. ix. 1, 2, 3, 'I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart ; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.' They that
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2 SERMONS UPON ROMANS VIH, [SeK. XII.
can prefer a public good, before their own personal eternal interest, have an undoubted evidence of their love to Christ ; but we cannot say that none love Christ, but those which arrive at that height and degree : but this is both exclusive and inclusive. The text showeth it to be exclusive ; he that hath not the Spirit, is none of his ; that is, not grafted as a living member into Christ's mystical body for the present, nor will he be accepted or approved as a true christian at last, at the day of Christ's appearing ; to be none of Christ's, is to be disowned and disclaimed by Christ , ' Depart from me, I know you not.' How grievous is the thought of it to any good christian ! Secondly, It is inclusive : 1 John ii. 13, 'Hereby we know that we dwell in God, and he in us, because he hath given us of his Spirit.' These are magnificent words, and such as we should not have used, if God had not used them before us. It is much nearness to dwell one with another, it is more nearness to dwell one in another ; this is mutual and reciprocal between God and a believer ; if we have his Spirit we may safely conclude it. To prove this, let us see, —
1. What it is to have the Spirit.
2. Why this is the evidence that we are true christians. First. For the first question take these explanations : —
1. By the Spirit of Christ is not meant any created habit and gift. For the new nature is sometimes called the spirit : John iii. 6. But the third person in the Trinity, called the Holy Ghost, is here meant ; for he is spoken of as a person that dwelleth in believers, in the former part of the verse ; and dweUeth in them as in his temple, as one that leadeth, guideth, and sanctifieth them ; yea, as one that will at length quicken their mortal bodies, ver. 11, which no created habit and quality can do. Yea, he is called the Spirit of God, and the Spirit of Christ : ' If so be the Spirit of God dwell in you ; ' and in the words of the text, ' If any man have not the Spirit of Christ.' Because he proceedeth from the Father and the Son : John xv. 26, 'When the comforter is come, whom I will send you from the Father, even the Spirit of truth, which proceedeth from the Father.' This is the Spirit which is spoken of in this place.