only to those, who had experience of that state, and to us after we had attained to that experience; whilst, however, in the mean

time, they may convey to us enough of information, to admonish us in our conduct, to support our hopes, and to incite our endeayours. Therefore the meeting with difficulties, owing to this cause, ought not to surprise us, nor to trouble us over much. Seriousness, nay even anxiety, touching every thing, which concerns our salvation, no thoughtful man can help; but it is possible we may be distressed by doubts and difficulties more than there is any occasion to be distressed.

Lastly, under all our perplexities, under ali the misgivings of mind, to which even good men (such is the infirmity of human nature) are subject, there is this important assurance to resort to, that we have a protection over our heads, which is constant and abiding; that God, blessed be his name, is for evermore; that Jesus Christ our Lord is the same yester day, to-day, and for ever; that, like as a tra

veller by land or sea, go where he will, always sees, when he looks up, the same sun; so in our journey through a varied existence, whether it be in our present state, or in our next state, or in the awful passage from one to the other; in the world in which we live, or in the country which we seek; in the hour of death, no less than in the midst of health, we are in the same upholding hands, under the same sufficient and unfailing support.

SERMON XXIII.

OF SPIRITUAL INFLUENCE IN GENERAL.

IN THREE PARTS.

Knore

(PART I)

1 COR. iii. 16.

ye not that ye are the temple of God, and that the spirit of God dwelleth in you?

THERE are ways of considering the sub

ject of spiritual influence, as well as a want of considering it, which lay it open to difficulties and to misconceptions. But if the being liable to misapprehension and to misrepresentation be thought an objection to any doctrine,

I know of no doctrine, which is not liable to the same: nor any which has not, in fact, been loaded at various times with great mistakes.

One difficulty, which has struck the minds of some, is, that the doctrine of an influencing spirit, and of the importance of this influence to human salvation, is an arbitrary system, making every thing to depend, not upon ourselves, nor upon any exertion of our own, but upon the gift of the Spirit. It is not for us, we allow, to canvass the gifts of God; because we do not, and it seems impossible that we should, sufficiently understand the motive of the giver. In more ordinary cases, and in cases more level to our comprehension, we seem to acknowledge the difference between a debt and a gift. A debt is bound, as it were, by known rules of justice: a gift depends upon the motive of the giver, which often can be known only to himself. To judge of the propriety either of granting or with-holding that to which there is no claim, which is, in the strictest

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strictest sense, a favour, which, as such, rests with the donor to bestow as to him seemeth good, we must have the several motives, which presented themselves to the mind of the donor, before us. This, with respect to the divine Being, is impossible. Therefore, we allow that, either in this, or in any other matter, to canvass the gifts of God is a presumption not fit to be indulged. We are to receive our portion of them with thankfulness. We are to be thankful, for instance, for the share of health and strength which is given us, without inquiring why others are healthier and stronger than ourselves. This is the right disposition of mind, with respect to all the benefactions of God Almighty towards us.

But unsearchable does not mean arbitrary. Our necessary ignorance of the motives, which rest and dwell in the divine mind in the bestowing of his grace, is no proof that it is not bestowed by the justest reason. And with regard to the case at present before us, viz. the gifts and graces of the Spirit, the charge against