SERMON XXV.

ON THE INFLUENCE OF THE SPIRIT.

(PART III.)

1 CORINTHIANS, iii. 16.

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

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, than any other important.

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 useful-· ness; 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 consciousnesses, 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 interests of his fellowcreatures 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 need