I have not done with the argument yet. We have no communion with Christ, yea, we renounce it, if we continue to be so unlike him : 1 John i. 6-8, ' If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth ; but if we walk in the light, as he is in the light, then have we fellowshij) one with another, and the blood of -Tesus Christ his Son cleanseth us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us.' Such a solemn preface iutroduceth that truth, to show that if we live in our sins, we shall die in our sins, and then farewell all happiness.
2. To look after more of this unction. He is Christ the anointed of God; we must bechristians : Acts xi. 26, 'The disciples were called chris- tians first ill Antioch; ' anointed with the Holy Ghost and with power, that we may understand the mind of God, consecrate ourselves to him, work his work, and engage in his warfare, fighting against the devil, the world, and the liesh, till we triumph with Christ in heaven. All must be anointed.
[1.] This is the fruit of Christ's exaltation, to send and shed abroad the Sph'it. There are effects of Christ's humiliation and effects of Christ's exaltation. The efiects of Christ's humiliation are taking away the curse of the law, pacifying God's wrath, satisfying his justice, the annihilation of the right which the devil had over sinners, a right to return to God and enjoy eternal life. The exaltation of Christ also hath its effects ; the application of this grace and the execution of this right, by quickening us who were dead in trespasses and sins, and par- doning our transgressions, and putting us into the way everlasting. Now we should seek in Christ not only the force of satisfaction but the force of regeneration, and his efficacious grace to apply what he hath purchased for us, that he may be ' made sanctification to us ' as well as ' righteousness,' 1 Cor. i. 30. Since Christ is so able and willing to dispense this grace freely and abundantly into men's hearts, surely it should not be neglected.
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418 SERMON UPON HEBREWS I, 9.
[2.] Consider the necessity of this grace. Our love to righteousness and hatred of iniquity is the fruit of this unction, for affections follow the nature. When we live in the Spirit we shall walk in the Spirit : Ps. xcvii. 10, ' Ye that love the Lorcl, hate evil.' All that pretend to return to God must show the reality of it this wa3^ Therefore, as you would be pleasing to Christ, do not neglect this grace.
[3.] Consider the utility and profit. It is for our comfort. The Spirit is called ' the oil of gladness,' because the benefits whereof we are partakers are matters of great joy : Acts xiii. 52, ' The disciples were filled with joy and with the Holy Ghost;' Acts viii. 39, 'He went on his way rejoicing ; ' Acts xvi. 34, ' He rejoiced, believing in God with all his house.' It is for our honour we are dignified above others, the more we are made partakers of the Spirit : 1 Peter ii. 9, ' Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.'
SERMOXS UPOX ACTS XXIV. U-16.
SEEMOX I.
Believing all things which are icritten in the law and the prophets: and have hope towards God, which they themselves also allow, that there shall he a resurrection of the dead, both of the Just and unjust. And herein do I exercise myself to have always a con- science void of offence towards God, and towards man. — ^Acrs xxiv. 14-16.
These words are part of Paul's apology against the accnsation of TertuUus. Among other things, he chargeth him to be an heretic, or an apostate from the Jewish religion. When the Eomans had con- quered the Jews, they submitted upon this condition, that they should innovate and change nothing in their religion, but defend it against the disturbers of it. Now the christians being accused of innovation and disturbance of such a religion as was under the caution of the Eoman laws before a Eoman tribunal, it concerned them to show the harmony and agreement of both religions as to the substance. This is Paul's business, and therefore he giveth an account of his faith, worship, and conversation. He did indeed observe the way of the christian worship, which they called sectarism or heresy, and Paul was accused ' to be a ringleader of the sect of the Nazarenes,' ver. 5 ; but yet this was agreeable enough to the rehgion of the Jews for the substance, which he proveth by his faith, hope, carriage, and conversation.
Here is in effect all Christianity delivered to us in one prospect and view.
1. An account of his faith at the bottom of all, ' Believing aU things which are written in the law and the prophets.'
2. His hope, as the immediate fruit of it, ' And have hope towards God ; ' and the principal object is, ' The resurrection of the dead, both of the just and the unjust,' when we shall enjoy the full of what we wait for.