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be grieved; but the spirit of man and his deportment are often such as the Holy Spirit must disapprove, and consequently be led to act towards him, as men often do towards one another when grieved at their conduct- that is, Keep at a distance, withhold their aid, and forbear to communicate good to them. The Holy Spirit in this sense is grieved when the precious truths dictated by Him are opposed, slighted or neglected-when his influence is denied—when those evils in temper and conduct are indulged which are condemned in scripture-when the dispositions so strongly inculcated upon Christians are not sought-above all, when the truth is knowingly and maliciously opposed, and the mighty works of the Spirit are ascribed to the wicked one.

guilty, and giving himself a ran. som dying for their sins and rising again for their justification and being ascended again to glory, there ever living to make intercession for all who come unto God by him. The Holy Spirit by means of those glorious facts which he enabled the apostles to record, operates upon the mind of sinners -by means of the sacred word convinces them of sin-shews their absolute need of Christ-discovers his suitableness and excellencies as a Saviour; and disposes the mind to receive Him, to live upon Him, to forsake every other ground of hope before God, and to abide in Christ as its all. Hence it is said, "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John xv. If then the Holy Spirit be pos 26. "He shall glorify me; for sessed of true and essential Deity, He shall receive of mine, and shall and really is the Holy, the Eternal shew it unto you." ch. xvi. 14. It Spirit of God,-that glorious agent is through the powerful influence who, by means of the word of of the Holy Spirit that any sinner truth leads sinners to Christ-prois led to understand the divine duces a real union of spirit with testimony, and, believing on the the Lord-maintains, through faith Lord Jesus Christ, is regenerated, in the Son of God, the life of our quickened, sealed or marked as souls-and by means of the divine the Lord's own property; in short word opens to our minds the everthat he is raised from a death in lasting love and mercy of the sin to a new life of holiness. It Father extending to our full salvais by the continued influence of the tion and eternal happiness; how Holy Spirit, that our union with earnestly and constantly should we Christ, our continued dependance implore the Father, through the on Him, and all our fruitfulness in mediation of his beloved Son, for the ways of God are promoted. So the continual influences of the the apostle prayed for his Chris-Holy Spirit! And how abundant tian brethren at Ephesus, "that are our encouragements to this; the Father of our Lord Jesus"Ask and it shall be given you; Christ, would grant them, accord-seek and ye shall find; knock and ing to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ might dwell in their hearts by faith, &c." ch.iii. 14-19. Hence arises the injunction in our text, "Grieve not the Holy Spirit of God, whereby ye are sealed to the day of redemption." Strictly speaking, the Spirit of God cannot

it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. If a son shall ask bread of any of you that is a Father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scor

temples made with hands, ver. 1.
thereby intimating that He would
forsake it as He did the tabernacle
of Shiloh, Ps. lxxviii. 60. it not
being a suitable residence for Him;
and as to their sacrifices, he de-
clares that their pride and pro-
faneness rendered them altogether
abominable to Him, ver. 3.
"He that slayeth an ox, killeth a man;
That sacrificeth a lamb, beheadeth a dog

That maketh an oblation, [offereth] swine's
blood!

That burneth incense, blesseth an idol :

Yea, they themselves have chosen their own
ways;
And in their abomination their soul de-
lighteth.*
Bishop Lowth's Translation.

These are instances of wicked

most flagitious crimes committed by those who at the same time affected great strictness in the per

pion? If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Luke xi. 9-13. Remember, however, that all acceptable prayer must be offered in faith, James i. 5, 6. and oh! how watchful should we be, lest by any erroneous sentiments-lest by the indulgence of sinful tempers and propensities, and by the known neglect of divine ordinances or commands, we should grieve the Holy Spirit; and, finally; with all readiness of mind let us ascribe the glory of all divine communica-ness joined with hypocrisy; of the tions and enjoyments, and our full, complete, and eternal salvation, to the Father, Son, and Holy Spirit, to whom be glory for ever. AMEN.formance of all the external services of religion. The prophet Ezekiel upbraids the Jews with similar practices: "When they had slain their children to their idols, then they came the same day into God's sanctuary to profane it." Ezek. xxiii. 37, 38. the same kind was the hypocrisy of the Pharisees in our Saviour's time: "they devoured widows houses, and for a pretence made long prayers." Matt. xxiii. 14. But while the Lord declares his rejection of both them and their services, he points out the character that is acceptable unto Him"but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word."

DIVINE CONSOLATION PROMISED TO THE POOR IN SPIRIT.

.

To this man will I look, even to him that is of a poor and contrite spirit and that trembleth at my word." Isaiah lxvi. 2.

Of

If we attend to the particular scope and design of this chapter, it will appear pretty obvious that the Lord is here reproving the hypocrisy and carnality of the Jews, who valued themselves much upon their Temple as the place of God's residence, and the routine of pompous services performed in it,-the ceremonial worship of the earthly Sanctuary; by means of which they vainly expected to insure to themselves his approbation and favour, while they neg- Some persons apply this text to lected the weightier matters of the Christ, as being the antitype of the law, and were full of pride, hypo-Temple, and the only Sacrifice in crisy, cruelty and injustice. On which God is well-pleased. But this account they are admonished, though this be a truth in itself, it that the Most High dwelleth not in does not appear to be the sense

*It appears a very just observation which Bishop Lowth makes on this verse, that the generality of interpreters, [and the translators of our English Bible, in particular,] by departing from the literal rendering of the text [and throwing in their supplements] have totally lost the true sense of it, and have substituted in its place what makes no sense at all: for it is not easy to shew, how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can pos sibly be of the same account in the sight of God. See Lowth in loco.

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with a contrite spirit, or a heart broken on account of sin. This is mentioned Is. lvii. 15, "I dwell with him that is of a contrite and

and scope of the passage. There is a parallel text in this same prophecy, ch. lvii. 15. "I dwell in the high and holy place; with him also that is of a humble and con-humble spirit." The same thing is trite spirit, to revive the spirit of expressed in Ps. xxxiv. 18, The the humble, and to revive the heart Lord is nigh unto them that are of of the contrite ones:" which is a a broken heart; and saveth such description of the people of God, as be of a contrite spirit." Again, as is evident from their being ex- Ps. li. 17. "The sacrifices of God Fressed in the plural number. are a broken spirit: a broken and With a view to a further illustra- a contrite heart, O God, thou wilt tion of the words, we shall, there- not despise." It is the genuine fore, consider-The description character of a real Christian to be here given of God's real children contrite in spirit, and this not only -What is included in the promise upon the commission of some parmade to them-and conclude the ticular sins which may have woundwhole with some general observa- ed his conscience; but he is so tions on the subject by way of habitually, from a sense of the corpractical improvement. ruption of his nature; his daily imperfections and disconformity to Christ, which cause him to groan for deliverance from the body of death. Nor is this contrite spirit at all inconsistent with the knowledge of forgiveness-on the contrary, it well consists with it. Mary was possessed of a truly contrite spirit, while her heart overflowed with gratitude for pardoning mercy. Luke vii. 36-50.

1. The real saint is here characterised as being poor and of a contrite spirit. Our blessed Lord gives a similar description of his true disciples, and pronounces such to be blessed, Matt. v. 3. " Blessed are the poor in spirit, for theirs is the kingdom of heaven." Poverty of spirit is the same with humility; for in the parallel place it is termed "a humble and contrite spirit," | Is. lvii. 15, and is the opposite of that pride and self-righteousness which distinguished the Pharisees, and of all high-mindedness whatever be the grounds of it. This poverty of spirit takes its rise from, and is maintained by, a suitable apprehension and deep impression of the character and perfections of the divine Majesty Of our own insignificance and vileness in his sight-Our guilty and helpless state by nature-And of our absolute dependance for all our salvation, on his sovereign free grace, and undeserved mercy, through the merits of his Son Jesus Christ. In short, to be poor in spirit, is to be emptied of all our self-importance and self-sufficiency; and to be entirely reduced to the ground of hope which God hath revealed in the gospel.

2. This poverty is connected

3. Another feature in the character of the true Christian is, that he trembles at God's word. We find this expression twice occurring in the book of Ezra, viz. ch. ix. 4. "Then were assembled unto me every one that trembled at the words of the God of Israel:” and again ch. x. 3. "Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the law." This trembling denotes the utmost reverence, respect, and awe of whatever God hath revealed in his word, either as matter of faith or duty: receiving it as the word of the Divine Majesty speaking to mortals from heaven; impressed with the fullest conviction of its

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importance in relation to our eter-known the latter. "I account all nal state, and afraid of the conse- thy precepts," says the Psalmist, sequences of transgressing, cor- "concerning all things to be right, rupting, wresting, or evading its therefore I hate every false way.' plain import in any way whatsoever," Then shall I not be ashamed, or from any sinister consideration; when I have respect unto all thy but maintaining a tender and con- commandments." scientious regard to all his com- 4. Consider now the promise made mandments, without seeking to re- to such persons. "To this man will lax them or even wishing so to do. I look"-which implies, in general, This is a branch of the Christian that the Lord will look upon such character to which so little regard in mercy; that He will be gracious is paid in the present day, even unto them and deliver them. This among the most flaming professors, is evidently the sense of the exthat the consideration of it ought pression in several prayers recorded not to be hastily dismissed. When in scripture. Thus for instance we find men of the first renown for Moses directs the worshippers of piety and zeal in the cause of reli- old to pray: "Look down from gion, speaking contemptuously of thy holy habitation, from heaven, any branch of revealed duty; per- and bless thy people Israel, &c." haps reviling those who pay a con- Deut. xxvi. 15. So the Psalmist; scientious regard to all things "Return we beseech thee, O God whatsoever Christ has enjoined of Hosts; Look down from heaupon his disciples, whether it be ven, and behold and visit this in express precept or approved vine, &c." Ps. lxxx. 14. Isaiah example;-when we see such indi- also, "Look down from heaven, viduals manifesting the most pre- and behold the habitation of thy judiced state of mind towards the holiness and of thy glory, &c." ch. ancient institutions of the kingdom lxiii. 15. But it also signifies to of heaven, and to evade their ob- regard with approbation, comligation labouring to pervert the placency and acceptance. Hence plain import of the New Testa- David says "The righteous Lord ment scriptures; how is it possible loveth righteousness, his countefor us to reconcile such a line of nance doth behold the upright." conduct with the Christian cha- Ps. xi. 7. It also imports that He racter as delineated in the passage will manifest his special favour to under consideration. The utmost such: "The Lord is nigh to them stretch of candour, or what some that are of a broken heart, and denominate charity will not enable saveth such as be of a contrite us to do it. Our Lord has left us spirit." Ps. xxxiv. 18. But this this explicit rule by which to judge promise is more fully expressed in of his true disciples: "He that is the parallel passage Is. lvii. 15. “I of God, heareth God's words." dwell with him also that is of a John viii. 47. They hear God contrite and humble spirit, to respeaking to them in his threatenings vive the spirit of the humble and no less than in his promises; in to revive the heart of the contrite his laws, institutions and com- ones." This " dwelling," implies mands as well as in his declarations in it, that God will manifest himof mercy and good-will to the chil-self unto them, particularly in his dren of men; and the professor, love and grace, even as Christ however distinguished by the voice of popular applause, who has no ear to give to the former, is only deceiving his own soul, if he imagine that he has ever savingly

promises to such as have his commandments and keep them, John xiv. 21. It further imports his delightful and refreshing presence in the midst of his churches, while

they walk in the fear of the Lord | There is a peculiar suitableness in and keep his sayings, Matt. xviii. the humble and contrite spirit for 20. His intimate correspondence receiving the comforts of the gosand fellowship with them: "My pel. Indeed none but such are Father," said the Saviour, "will capable of receiving them. A worldlove him, and we will come untoly spirit can have no true relish for him, and make our abode with them, because they are not the obhim." John xiv. 23. See also Rev.jects of its desire. A proud, uniii. 20. 2 Cor. vi. 16. 1 John i. 3. Thus it is that He dwells with such as tremble at his word, in a way of consolation, "to revive the spirit of the humble, and to revive the heart of the contrite ones."

Having thus briefly illustrated the character of God's real children, as described in the passage before us, and also shewn what is included in the promised blessing, it only remains to offer a few general observations on the subject by way of practical improvement.

1. We may observe that the Lord characterises his own people by their poverty or humility and contrition of spirit, and their trembling at his word. Though God in the gospel of his grace brings his righteousness nigh to the stout-hearted and those that are far off from righteousness; yet while they continue such, they will never submit themselves to the righteousness of God. His first saving work upon the soul, therefore, is, to bring down the lofty looks of men and humble the haughtiness of their hearts. Is. ii. 11-22. And this He does by means of the doctrine of the Cross -enlightening their understandings into its import and meaning and causing them to believe it to the saving of the soul. 1 Cor. i. 30, 31. Thus they are led to deny their own righteousness, and to "glory only in the Lord."

2. Though a humble and contrite spirit does not merit the divine favour; yet in the order and nature of things, it evidently fits or disposes men to desire, relish, and enjoy it; just as hunger fits us for food, or a pining disease makes us prize and desire the Physician.

subdued, self-righteous spirit cannot receive them, because it sees no need of them. They can only be esteemed, relished, and enjoyed by the humble and contrite spirit, and to such they are promised.

3. The poor and contrite spirit alone corresponds with the design of the gospel plan of salvation, the leading object of which is to humble the pride of the human heart and to exalt the sovereign, free grace of God in the salvation of lost and perishing sinners. The more we are humbled and abased in our own eyes, the more shall we see of God in that wondrous plan of redemption which is made known in the gospel; the more will our proud and presumptuous reasonings be brought down and the more firmly shall we believe it. If ever we enter into the kingdom of God, we must receive it as a little child, Matt. xviii. 2—4.

4. This state of mind consists well with our highest spiritual consolation in this world, and by a wise constitution of things is made subservient unto it. "The meek shall increase their joy in the Lord." Isa. xxix. 19. Carnal professors are apt to imagine that a poor and contrite spirit is a distressing melancholy state of mind; but they know not the spiritual consolation which attends it, and which those who experience it would not exchange for all the joys of the world. It is not only a state of mind susceptible of spiritual consolations; but it is in itself a happy state of mind. In learning of Christ to be meek and lowly of heart we find rest to our souls, and are freed from the turmoil incidental to pride and hardness

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