(1.) Fortitude and resolution to encounter any difficulties we meet with in our passage to heaven : 2 Cor. iv. 1 G-18, ' For this cause we
VeR. 18.] SERMONS UPON EPHESIANS V. 401
faint not ; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketli for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen ; for the things which are seen are temporal, but the things which are not seen are eternal.'
(2.) Sobriety and contempt of the world, which is a great part of our strength also : Phil, iv. 13, ' I can do all things through Christ which strengtheneth me.' And is joined with hope : 1 Peter i. 13,
* Wherefore gird up the loins of your mind ; be sober, and hope to the end, for the grace that is to be brought unto us at the revelation of Jesus Christ.' This enableth us to overcome those appetites and desires by which the rest of the world are mastered and captivated, and our resolutions for God and heaven are thereby fortified and strengthened in us. Well, then, this is the spirit we should be filled withal, faith in Christ, love to God, and the hope of the world to come ; which three effects do answer the nature of God, whom we apprehend under the notions of wisdom, goodness, and power. To his wisdom there answereth the spirit of a sound mind, to his goodness the spirit of love, and the spirit of power to the power of God ; so that by these graces we are made partakers of the divine nature, and these suit with the word of God, the means by which God worketh these graces of the Spirit in us; which is sometimes represented by light, because the highest wisdom is there revealed, and the way of salvation sufficiently taught : 2 Tim. iii. 15, ' Thou hast known the holy scriptures, that are able to make thee wise to salvation ; ' and sometimes called the
* power of God,' Rom. i. 16 ; and also the ' good word of God,' Heb. vi. 5 ; and the good knowledge of God. And so that man is sufficiently furnished for the kingdom ol heaven, and all the duties thereof, whose mind is enlightened to know God in Christ Jesus, and heart inclined to love God, and live to him ; and who hath chosen the blessedness of the next world for his portion, and in the meantime 'liveth in the joyful hopes and foresight of it. This man hath the true spirit of the gospel.
[2.] This spirit fits and frames us for our duty to man. That we have, Eph. v. 9, ' For the fruit of the Spirit is in all goodness and righteousness, and truth ; ' that is, the Spirit that God hath sent among us by the preaching of the gospel doth bring forth and produce in us all kindness, justice, and fidelity. There is not a more benign and gentle thing than the gospel spirit, nor anything that doth more fit us to live peaceably and usefully in human society. The first property is ' goodness ; ' and it suiteth with the author, for it is said, Ps. cxliii. 10, ' Thy Spirit is good.' The Spirit of God is a spirit of love, delighting to do good to all ; and all his motions tend to make men good and useful to others ; therefore it is said, Gal. v. 22, ' But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith ; ' all these respect our duty to man, The second is ' righteousness,' or justice in all our dealings, giving every one his due, whether inferiors, superiors, or equals. A mighty spirit of righteousness it breedeth in the world, and maketh it reign in the hearts of those whom he possesseth ; and therefore the kingdom of the
VOL. XIX. 2 c
402 SERMONS UPON EPHESIANS T. [SeR. XXIIL
Messiah is so famous for righteousness : Ps. xlv. 7, ' Thou lovest righteousness, and hatest wickedness ; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.' The third is, ' truth,' or fidelity ; for this Spirit is the spirit of truth, and the holiness which he worketh is true holiness, and nothing so contrary to it as hypocrisy, lying, and dissimulation : Eph. iv. 24, 25, ' And that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour.' Nothing more opposite to the gospel spirit than guile and treacherous craftiness, wiles, and deceit.
II. The reasons why christians are so strictly bound to be filled with the Spirit.
1. That we may answer the great and rich preparations of grace- which the infinite love of God hath made for us by the merit of Christ and the promises of the gospel. The merit of Christ, that is at the bottom of it. It is said, Titus iii. 5, 6, 'And the renewing of the Holy Ghost, which he hath shed on us abundantly through Jesus Christ our Saviour.' If we neglect the benefits in part or in whole, we slight the price. His intent was that we might have abundance of his Spirit. It is compared to rain ; we have not only a few heat-drops of grace, but a plentiful shower, that as barren land we might be made more fruitful to God : Isa. xliv. 3, ' I will pour water upon him that is thirsty, and floods upon the dry ground ; I will pour my Spirit upon thy seed, and my blessing upon thy offspring.' A metaphor to set forth the abundance and increase of the comforts and graces of the Holy Spirit. It is compared to a living fountain : John iv. 10, 'If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water ; ' and ver. 14, ' The water that I shall give him shall be in him a well of water springing up unto everlasting life.' Not a draught, or a plash, or a dead pond, but a living spring. Now when Christ hath provided so much, for us to be contented with a little is to disvalue his bounty. It is compared to a rich perfume or oil : 1 John ii. 20, ' But j^e have an unction from the Holy One.' There was not only a little to be put upon the head of Aaron, but it was to run down to all his garments. Every christian should richly partake of this precious ointment, that was poured out on our head, and so Cometh from the Holy One to us. It is compared to a banquet or feast of wine: Cant. v. 1, 'Eat, 0 friends, drink, yea, drink abundantly, 0 beloved.' He alloweth us not only to be barely refreshed, but satis- fied to the full. Now for us to be scanty when there is such a large allowance vouchsafed to us, showeth we have some dislike, or not an appetite prepared.