the exercise of divine power in other things; and also necessary to be so; unless it should have pleased God to put us under a quite different dispensation, that is, under a dispensation of constant miracles. I do not apprehend that the doctrine of spiritual influence carries the agency of the Deity much farther than the doctrine of providence carries it; or, however, than the doctrine of prayer carries it. For all prayer supposes the Deity to be intimate with our minds.

But if we do not know the influence of the Spirit by a distinguishing perception at the time, by what means do we know any thing of it at all? I answer, by its effects, and by those alone. And this I conceive to be that which our Saviour said to Nicodemus. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth, so is every one that is born of the Spirit:" that is, thou perceivest an effect, but the cause which produces that effect operates in its own way, without thy knowing its rule or manner of operation. With regard to the cause, "Thou canst not tell whence it cometh or whither it goeth." A change or improvement in thy religious state is necessary. The agency and help of the Spirit in working that change or promoting that improvement, are likewise necessary. "Except a man be born of the Spirit, he cannot enter into the kingdom of God." But according to what particular manner, or according to what rule, the Spirit acts, is as unknown to us as the causes are which regulate the blowing of the wind, the most incalculable and unknown thing in the world. Its origin is unknown its mode is unknown; but still it is known in its effects: and so it is with the Spirit. If the change have taken place; if the improvement be produced and be proceeding; if our religious affairs go on well; then have we ground for trust, that the enabling, assisting Spirit of God is with us; though we have no other knowledge or perception of the matter than what this affords.

Perhaps there is no subject whatever, in which we ought to be so careful not to go before our guide, as in this spiritual influence. We ought neither to expect more than what is promised, nor to take upon ourselves to determine what the Scriptures have not determined. This safe rule will produce both caution in judging of ourselves, and moderation in judging, or rather a backwardness in taking upon us to judge of others. The modes of operation of God's Spirit are probably extremely various and numerous. This variety is intimated by our Saviour's comparing it with the blowing of the wind. We have no right to limit it to any particular mode, forasmuch as the Scriptures have not limited it; nor does observation enable us to do it with any degree of certainty.

The conversion of a sinner, for instance, may be sudden; nay, may be instantaneous, yet be both sincere and permanent. We have no authority whatever to deny the possibility of this. On the contrary, we ought to rejoice, when we observe in any one even the appearance of such a change. And this change may not only by possibility be sudden, but sudden changes may be more frequent, than our observations would lead us to expect.-For we can observe only effects, and these must have time to show themselves in; whilst the change of heart may be already wrought. It is a change of heart which is attributable to the Spirit of God, and this may be sudden. The fruits, the corresponding effects, the external formation, and external good actions, will follow in due time. "I will take the stony heart out of their flesh, and will give them a heart of flesh." (Ezekiel, xi. 19.) These words may well describe God's dealings with his moral creatures, and the operations of his grace: then follows a description of the effects of these dealings, of these operations, of that grace, viz. "that they may walk in my statutes and keep my ordinances and do them;" which represents a permanent habit and course of life (a thing of continuance), resulting from an inward change (which might be a thing produced at once).

In the mean time it may be true, that the more ordinary course of God's grace is gradual and successive; helping from time to time our endeavours, succouring our infirmities, strengthening our resolutions, "making with the temptation a way to escape," promoting our improvement, assisting our progress; warning, rebuking, encouraging, comforting, attending us, as it were, through the different stages of our laborious advance in the road of salvation.

And as the operations of the Spirit are indefinite, so far as we know, in respect of time, so

are they likewise in respect of mode. They may act, and observation affords reason to believe that they do sometimes act, by adding force and efficacy to instruction, advice, or admonition. A passage of Scripture sometimes strikes the heart with wonderful power; adheres, as it were, and cleaves to the memory, till it has wrought its work. An impressive sermon is often known to sink very deep. It is not, perhaps, too much to hope, that the Spirit of God should accompany his ordinances, provided a person bring to them seriousness, humility, and devotion. For example, the devout receiving of the holy sacrament may draw down upon us the gift and benefit of divine grace, or increase our measure of it. This, as being the most solemn act of our religion, and also an appointment of the religion itself, may be properly placed for it; but every species of prayer, provided it be earnest; every act of worship, provided it be sincere, may participate in the same effect; may be to us the occasion, the time, and the instrument, of this greatest of all gifts.

In all these instances, and in all, indeed, that relate to the operations of the Spirit, we are to judge, if we will take upon us to judge at all (which I do not see that we are obliged to do), not only with great candour and moderation, but also with great reserve and caution, and as to the modes of divine grace, or of its proceedings in the hearts of men, as of things undetermined in Scripture, and indeterminable by us. In our own case, which it is of infinitely more importance to each of us to manage rightly, than it is to judge even truly of other men's, we are to use perseveringly, every appointed, every reasonable, every probable, every virtuous endeavour to render ourselves objects of that merciful assistance, which undoubtedly and confessedly we much want, and which, in one way or other, God, we are assured, is willing to afford.

SERMON XXV.

ON THE INFLUENCE OF THE SPIRIT.

(PART III.)

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?—

1 COR. iii. 16.

As all doctrine ought to end in practice, and all sound instruction lead to right conduct, it comes, in the last place, to be considered, what obligations follow from the tenet of an assisting grace and spiritual influence; what is to be done on our part in consequence of holding such a persuasion; what is the behaviour corresponding and consistent with such an opinion; for we must always bear in mind, that the grace and Spirit of God no more take away our freedom of action, our personal and moral liberty, than the advice, the admonitions, the suggestions, the reproofs, the expostulations, the counsels, of a friend or parent would take them away. We may act either right or wrong, notwithstanding these interferences. It still depends upon ourselves which of the two we will do. We are not machines under these impressions: nor are we under the impression of the Holy Spirit. Therefore there is a class of duties relating to this subject, as much as any other, and more, perhaps, important than any other.

And, first, I would apply myself to an objection, which belongs to this, namely, the practical part of the subject: which objection is, that the doctrine of spiritual influence, and the preaching of this doctrine, causes men to attend chiefly to the feelings within them, to place religion in feelings and sensations, and to be content with such feelings and sensations, without coming to active duties and real usefulness; that it tends to produce a contemplative religion, accompanied with a sort of abstraction from the interests of this world, as respecting either ourselves or others; a sort of quietism and indifference, which contributes nothing to the good of mankind, or to make a man serviceable in his generation; that

men of this description sit brooding over what passes in their hearts, without performing any good actions, or well discharging their social or domestic obligations, or indeed guarding their outward conduct with sufficient care. Now, if there be any foundation in fact for this charge, it arises from some persons holding this doctrine defectively; I mean from their not attending to one main point in the doctrine, which is, that the promise is not to those who have the Spirit, but to those who are led by the Spirit; not to those who are favoured with its suggestions, but to those who give themselves up to follow, and do actually follow, these suggestions. Now, though a person by attending to his feelings and consciousness may persuade himself, that he has the Spirit of God, yet if he stop and rest in these sensations without consequential practical exertions, it can by no possibility be said of him, nor, one would think, could he possibly bring himself to believe, that he is led by the Spirit, that he follows the Spirit; for these terms necessarily imply something done under that influence; necessarily carry the thoughts to a course of conduct entered into, and pursued in obedience to, and by virtue of, that influence. Whether the objection here noticed has any foundation in the conduct of those who hold the doctrine of which we treat, I am uncertain; accounts are different; but at any rate the objection lies, not against the doctrine, but against a defective apprehension of it. For, in confirmation of all which we have said, we may produce the example of St. Paul. No one carried the doctrine of spiritual influence higher than he did, or spoke of it so much; yet no character in the world could be farther than his was, from resting in feelings and sensations. On the contrary, it was all activity and usefulness. His whole history confirms what he said of himself, that in labours, in positive exertions, both of mind and body, he was above measure. It will be said, perhaps, that these exertions were in a particular way, viz. in making converts to his opinions; but it was the way in which, as he believed, he was promoting the interest of his fellow-creatures in the greatest degree possible for him to promote them; and it was the way also which he believed to be enjoined upon him by the express and particular command of God. Had there been any other method, any other course and line of beneficent endeavours, in which he thought he could have been more useful, and had the choice been left to himself (which it was not), the same principle, the same eager desire of doing good, would have manifested itself with equal vigour in that other line. His sentiments and precepts corresponded with his example. "Do good unto all men, especially unto them that are of the household of Christ.” Here doing is enjoined. Nothing less than doing can satisfy this precept. Feelings and sensations will not, though of the best kind. “ Let him that stole, steal no more, but rather let him labour with his hands, that he may have to give to him that needeth." This is carrying active beneficence as far as it can go. Men are commanded to relieve the necessities of their poor brethren out of the earnings of their manual labour, nay to labour for that very purpose: and their doing so is stated as the best expiation for former dishonesties, and the best proof how much and how truly they are changed from what they were. "Let him that ruleth, do it with diligence." This is a precept which cannot be complied with without activity. These instructions could not come from a man who placed religion in feelings and sensations.

Having noticed this objection (for it well deserved notice), I proceed to state the particular duties which relate to the doctrine of spiritual assistance. And the first of these duties is, to pray for it. It is by prayer that it is to be sought; by prayer that it is to be obtained. This the Scriptures expressly teach. "How much more will your heavenly Father give the Holy Spirit to them that ask him?" The foundation of prayer, in all cases, is a sense of want. No man prays in earnest, or to any purpose, for what he does not feel that he wants. Know then and feel the weakness of your nature. Know the infinite importance of holding on, nevertheless, in a course of virtue. Know these two points thoroughly, and you can stand in need of no additional motive (indeed none can be added) to excite in you strong unwearied supplications for divine help; not a cold asking for it in any prescribed form of prayer, but cryings and supplications for it, strong and unwearied. The description, in the Epistle to the Hebrews, of our Lord's own devotion, may serve to describe the devotion of a Christian, praying as he ought, for the Spirit, that is, praying from a deep understanding of his own condition, a conviction of his wants and necessities. “ He offered up

prayers and supplications, with strong crying and tears, unto him that was able to save him from death; and was heard in that he feared." This is devotion in reality.

There are occasions also which ought to call forth these prayers with extraordinary and peculiar force.

Is it superstition? is it not, on the contrary, a just and reasonable piety to implore of God the guidance of his Holy Spirit, when we have anything of great importance to decide upon, or to undertake; especially anything by which the happiness of others, as well as our own, is likely to be affected?

It would be difficult to enumerate the passages and occasions of a man's life, in which he is particularly bound to apply to God for the aid and direction of his Spirit. In general, in every turn, as it may be called, of life; whenever anything critical, anything momentous, anything which is to fix our situation and course of life; most especially anything which is likely to have an influence upon our moral conduct and disposition, and thereby affect our condition as candidates for heaven, and as the religious servants of God, is to be resolved upon, there and then ought we to say our prayers; most ardently supplicating from our Creator and Preserver the grace and guidance of his Holy Spirit.

Is it not, again, a time for calling earnestly for the Spirit of God, and for a greater measure of that Spirit, if he be pleased to grant it to us, when we are recovering from some sin into which we have been betrayed? This case is always critical. The question now is, whether we shall fall into a settled course of sinning, or whether we shall be restored to our former, and to better than our former, endeavours to maintain the line of duty. That, under the sting and present alarm of our conscience, we have formed resolutions of virtue for the future, is supposed: but whether these resolutions will stand, is the point now at issue. And in this peril of our souls we cannot be too carnest or importunate in our supplications for divine succour. It can never come to our aid at a time when we more want it. Our fall proves our weakness. Our desire of recovery proves, that, though fallen, we may not be lost. This is a condition which flies to aid and help, if aid and help can be had; and it is a condition to which the promised support of the Spirit most peculiarly applies. On such an occasion, therefore, it will be sought with struggles and strong contention of mind, if we be serious in these matters; so sought, it will be obtained.

Again; Is it not always a fit subject of prayer, that the Holy Spirit would inform, animate, warm, and support our devotions? St. Paul speaks of the co-operation of the Spirit with us in this very article. "Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought: but the Spirit maketh intercession for us with groanings that cannot be uttered." The specific help here described is to supply our ignorance. But the words speak also generally of helping our infirmities, meaning, as the passage leads us to suppose, the infirmities which attend our devotion. Now these infirmities are not only ignorance, but coldness, wanderings, absence; for all which a remedy is to be sought in the aid and help of the Spirit.

Next in order of time to praying for the Spirit of God, but still superior to it in importance, is listening and yielding ourselves to his suggestions. This is the thing in which we fail. Now, it being confessed, that we cannot ordinarily distinguish at the time the sugges tions of the Spirit from the operations of our minds, it may be asked, how are we to listen to them? The answer is, by attending universally to the admonitions within us.— -Men do not listen to their consciences. It is through the whisperings of conscience that the Spirit speaks. If men then are wilfully deaf to their consciences, they cannot hear the Spirit. If hearing, if being compelled to hear, the remonstrances of conscience, they nevertheless decide, and resolve, and determine to go against them: then they grieve, then they defy, then they do despite to, the Spirit of God. In both cases, that is, both of neglecting to consult, and of defying when they cannot help feeling, the admonitions which rise up within them, they have this judgment hanging over their heads: "He that hath not, from him shall be taken even that which he hath." He that misuses or abuses the portion and measure of spiritual assistance which is afforded him, shall lose even that.

The efficacy of the Spirit is to be judged of by its fruits. Its immediate effects are upon the disposition. A visible outward conduct will ensue; but the true seat of grace and of

spiritual energy is in the heart and inward disposition. Whenever, therefore, we find religious carelessness succeeded within us by religious seriousness; conscience, which was silent or unheard, now powerfully speaking and obeyed; sensuality and selfishness, the two grand enemies of salvation, the two great powers of darkness which rule the natural man; when we find even these giving way to the inward accusing voice of conscience: when we find the thoughts of the mind drawing or drawn more and more towards heavenly things: the value and interest of these expectations plainer to our view, a great deal more frequent than heretofore in our meditations, and more fully discerned; the care and safety of our souls rising gradually above concerns and anxieties about worldly affairs; when we find the force of temptation and of evil propensities not extinct, but retreating before a sense of duty; self-government maintained; the interruptions of it immediately perceived, bitterly deplored, and soon recovered; sin rejected and repelled; and this not so much with an increase of confidence in our strength, as of reliance upon the assisting grace of God: when we find ourselves touched with the love of our Maker, taking satisfaction in his worship and service; when we feel a growing taste and relish for religious subjects, and religious exercises; above all, when we begin to rejoice in the comfort of the Holy Ghost; in the prospect of reaching heaven; in the powerful aids and helps which are given us in accomplishing this great end, and the strength, and firmness, and resolution, which, so helped and aided, we experience in our progress: when we feel these things, then may we, without either enthusiasm or superstition, humbly believe, that the Spirit of God hath been at work within us. External virtues, good actions, will follow, as occasions may draw them forth; but it is within that we must look for the change which the inspiration of God's Spirit produces.

With respect to positive external good actions, we have said, that they must depend in some measure upon occasions and abilities and opportunities, and that they must wait for opportunities; but, observe, it is not so with the breaking off of our sins, be they what they will. That work must wait for nothing. Until that be effected, no change is made. No man, going on in a known sin, has any right to say, that the Spirit of God has done its office within him. Either it has not been given to him, or, being given, it has been resisted, despised, or, at least, neglected. Such a person has either yet to obtain it by prayer, or when obtained, to avail himself duly of its assistance. Let him understand this to be his condition.

The next duty, or rather disposition, which flows from the doctrine of spiritual influence, is humility. There never was a truer saying, than that pride is the adversary of religion; lowliness and humility the tempers for it.-Now religious humility consists in the habit of referring every thing to God. From one end of the New Testament to the other, God is set forth and magnified in his agency and his operations.

In the greatest of all businesses, the business of salvation, he is operating, and we cooperating with him. "Work out your own salvation with fear and trembling;" and why? "for it is God that worketh in us to will and to do according to his good pleasure." He is not superseding our endeavours (the very contrary is implied by commanding us to exert them), but still nothing is done without him. If we have moral strength, we are strong in the inward might of the Holy Ghost; consequently all boasting, all vanity, all self-sufficiency, all despising of others, on the score of moral and religious inferiority, are excluded. Without the grace of God, we might have been as the worst of them. There is, in the nature of things, one train of sentiment belonging to him, who has achieved a work by his own might, and power, and prowess; and another to him, who has been fain to beg for succour and assistance, and by that assistance alone has been carried through difficulties which were too great for his own strength and faculties. This last is the true sentiment for us. It is not for a man whose life has been saved in a shipwreck, by the compassionate help of others, it is not for a man so saved, to boast of his own alertness and vigour, though it be true, that, unless he had exerted what power and strength he was possessed of, he would not have been

saved at all.

Lastly, this doctrine shuts the door against a most general, a most specious, and a most deceiving excuse for our sins; which excuse is, that we have striven against them, but are overpowered by our evil nature, by that nature which the Scriptures themselves represent as