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 candor 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.)

I COR. 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 cor responding and consistent with such an opinion; for we must always bear in mind, that 3 B 2

the

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 senșations, without coming to active duties and

real

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 consciousnesses may persuade himself, that he has the Spirit of God,

yet

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,