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SERMON XVI.

INTERNAL EVIDENCE CONTINUED. DOCTRINE OF DIVINE INFLUENCE.

"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?"-1 COR. iii. 16.

AMONG the peculiar doctrines of Christianity which furnish internal evidence of the truth of our religion, we have already considered the doctrine of human depravity, the atonement of Christ, and the doctrine of justification by faith. Another distinguishing doctrine of our religion, which will now occupy our attention, is that of divine influence. Amidst the several momentous truths contained in the Christian system, none appears to have experienced from infidelity a reception less consistent with reason than that of the influence of the Spirit of God upon the mind and the conduct of man. To ridicule, to disbelieve, and to deny this doctrine hath in this age of infidelity even been

considered an indication of a superior and philosophic mind. It requires, however, but a slight examination to perceive that such is very far from being a true criterion either of elevation in sentiment or dignity of conduct. On the contrary it will appear, that the denial of spiritual influence is as unphilosophical as it is impious.. That we may not, however, rest merely on assertion, let us examine what have been the opinions of philosophers in the heathen world on this subject; that we may judge whether the doctrine be compatible with the dictates of unassisted reason or not. That the heathen philosophers thought the Deity the inspirer of pure thoughts and of holy conduct, as well as the author of animal life, will, I conceive be sufficiently obvious from the few quotations I shall here select.

Xenophon, a Grecian philosopher who lived about four hundred years before the birth of Christ, represents Cyrus as humbly ascribing it with his dying breath to a divine influence on his mind, that he had been taught to acknowledge the care of providence, and to bear his prosperity with a becoming moderation. Plato,

another Grecian philosopher, who flourished at the same period, and together with Xenophon was a pupil of Socrates, represents his master as teaching, that wheresoever virtue comes it is apparently the fruit of a divine dispensation, and declares, that Socrates publicly asserted before his Judges, that he was accompanied by an invisible conductor, who restrained him in the commission of evil. Plato also himself directly affirms, that virtue is not to be taught but by divine assistance; and that if any man escape the temptations of life, and behave himself as becomes a worthy member of society, he has reason to own that it is God who saves him. Simplicius, another Greek philosopher has a prayer to God, as the father and guide of reason, so to cooperate with us as to deliver us from all brutish affections; that we may be enabled to act according to the dictates of reason, and to attain the true knowledge of himself. Maximus Tyrius, a Platonic philosopher argues, that if skill in the professions and sciences be insinuated into men's minds by a divine influence, we can much less imagine that a thing so much more excellent as virtue

is can be the work of any mortal art; it being inconsistent with the nature of things to suppose that God should be liberal in matters of less moment, and be sparing in those of the greatest. And in the same discourse he remarks, that even the best disposed minds, as they have their place in this world, between the highest virtue and extreme wickedness, need the assistance of God to incline and to lead them to the better side. The Roman philosophy likewise partakes of the same sentiments. Tully boldy affirms, that no man was ever truly great without some divine influence And Seneca, speaking of a resemblance to the Deity in character, ascribes it solely to his influence upon the mind. Are you surprised, saith he, that man should approach to the gods? It is God that comes to men: nay, which is yet more, he enters into them: for no man becomes virtuous but by his assistance." A passage, let it be observed, almost synonimous with that of our text. "Know ye

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not that ye are the temple of God, and that the Spirit of God dwelleth in you?" It is evident then, from these extracts from the heathen

reason.

philosophers, who had not the privilege of a divine revelation, but had only reason for their guide, that the doctrine of divine influence is very far from being opposed to the dictates of unassisted The doctrine itself is clearly stated by our church in the tenth article, where we read, that "the condition of man after the fall, is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, and calling upon God; wherefore, we have no power to do good works pleasant and acceptable to God without the grace of God, by Christ preventing us, that we may have a good will, and working with us when we have that good will." Christians then ascribe, or ought to ascribe, every intellectual, moral, and spiritual attainment to their maker. When, therefore, we speak of the ordinary influences of the Spirit of God, we mean to impute to the operation of that Spirit all the actions of our Christian course; all the graces and virtues of the Christian character; our support in trials and afflictions; our deliverance from temptation, and our continual progress in holiness, and righteousness of life; and we believe that these gifts

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