Preached at St. Mary’s, Oxford, before the university, August 24, 1744.
[This Sermon was originally published in a separate pamphlet, accompanied by the following address “to the reader,” to which was affixed the author’s signature: “It was not my design, when I wrote, ever to print the latter part of the following Sermon: But the false and scurrilous accounts of it which have been published, almost in every corner of the nation, constrain me to publish the whole, just as it was preached; that men of reason may judge for themselves.—EDITOR]
Whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. Ezek. 33:4. “And they were all filled with the Holy Ghost.” Acts 4:31.
1. The same expression occurs in the second chapter, where we read, “When the day of Pentecost was fully come, they were all” (the Apostles, with the women, and the mother of Jesus, and his brethren) “with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost:” one immediate effect whereof was, they “began to speak with other tongues;” insomuch that both the Parthians, Medes, Elamites, and the other strangers who “came together, when this was noised abroad, heard them speak, in their several tongues, the wonderful works of God” (Acts 2:1-6).
2. In this chapter we read, that when the Apostles and brethren had been praying, and praising God, “the place was shaken where they were assembled together, and they were all filled with the Holy Ghost.” Not that we find any visible appearance here, such as had been in the former instance: nor are we informed that the extraordinary gifts of the Holy Ghost were then given to all or any of them; such as the gifts of “healing, of working” other “miracles, of prophecy, of discerning spirits, the speaking with divers kinds of tongues, and the interpretation of tongues (1 Cor. 12:9, 10).
3. Whether these gifts of the Holy Ghost were designed to remain in the church throughout all ages, and whether or no they will be restored at the nearer approach of the “restitution of all things,” are questions which it is not needful to decide. But it is needful to observe this, that, even in the infancy of the church, God divided them with a sparing hand. Were all even then prophets Were all workers of miracles Had all the gifts of healing Did all speak with tongues No, in no wise. Perhaps not one in a thousand. Probably none but the teachers in the church, and only some of them (1 Cor. 12:28-30). It was therefore, for a more excellent purpose than this, that “they were all filled with the Holy Ghost.”
4. It was, to give them (what none can deny to be essential to all Christians in all ages) the mind which was in Christ, those holy fruits of the Spirit, which whosoever hath not, is none of his; to fill them with “love, joy, peace, long-suffering, gentleness, goodness” (Gal. 5:22-24); to endue them with faith (perhaps it might be rendered, fidelity), with meekness and temperance; to enable them to crucify the flesh, with its affections and lusts, its passions and desires; and in consequence of that inward change, to fulfil all outward righteousness; to “walk as Christ also walked,” in “the work of faith, in the patience of hope, the labour of love” (1 Thess. 1:3).
5. Without busying ourselves, then, in curious, needless inquiries, touching those extraordinary gifts of the Spirit, let us take a nearer view of these his ordinary fruits, which we are assured will remain throughout all ages; —of that great work of God among the children of men, which we are used to express by one word, “Christianity;” not as it implies a set of opinions, a system of doctrines, but as it refers to men’s hearts and lives. And this Christianity it may be useful to consider under three distinct views:
I. As beginning to exist in individuals:
II. As spreading from one to another:
III. As covering the earth.
I design to close these considerations with a plain, practical application.
I. 1. And, first, let us consider Christianity in its rise, as beginning to exist in individuals.
Suppose, then, one of those who heard the Apostle Peter preaching repentance and remission of sins, was pricked to the heart, was convinced of sin, repented, and then believed in Jesus. By this faith of the operation of God, which was the very substance, or subsistence, of things hoped for (Heb. 11:1,) the demonstrative evidence of invisible things, he instantly received the Spirit of adoption, whereby he now cried, “Abba, Father” (Rom. 8:15). Now first it was that he could call Jesus Lord, by the Holy Ghost (1 Cor. 12:3), the Spirit itself bearing witness with his spirit, that he was a child of God (Rom. 8:16). Now it was that he could truly say, “I live not, but Christ liveth in me; and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself for me” (Gal. 2:20).