convincing truth clearly presented to us; a virtuous thought incidentally suggested; a gleam of hope or gladness, suddenly let in upon us; all this is no more than we frequently experience in the company of wise and good men, who yet would be much surprised, and would have reason to think themselves much injured, if we complained of any undue influence exerted by them. Yet thus it is, and thus only, that the holy spirit constraineth us : and the scriptures are so far from representing this constraint under the idea of force, or physical necessity, that they speak of it as the perfection of moral freedom: Where the spirit of the Lord is, says the Apostle, there is libertyP.

Having, therefore, seen in what sense it is affirmed that the spirit giveth life; and in what way, consistently with the free use of our faculties, he dispenses this gift, and exercises a variety of offices towards us; it remains,

III. In the last place, to see what returns of duty, as corresponding to the several characters of the holy Spirit, and resulting from the relations in which we stand to him, are required on our part; in other words, what we

p 2 Cor. iii. 17.

are to do, before we can hope to be transformed by the renewing of our minds, under the influence of the holy Spirit.

One previous indispensable condition of our obtaining that influence seems to be, that we ASK it, that is, put up our petitions to God for it a consideration, which, while it shews the utility, the necessity of prayer, sufficiently accounts, I doubt, to many of us, for the little or no effect which, as we pretend and sometimes lament, this renovating power of the spirit has upon us.

This duty of prayer being supposed; with regard to the holy spirit himself, in general, all the reverence, honour, worship, which his divine, nature exacts from us, and all the love and gratitude which his gracious concurrence with the Father and the Son, in the great work of our redemption, so eminently deserves, are to be religiously paid to him.

More particularly, we are to consider, that to the several characters or offices, sustained by this divine person, and exercised towards us, several duties respectively correspond; which indeed are obvious enough, but must just be pointed out.

1. If a ray of light break in upon us, if a new degree of knowledge be imparted to us, if we see the truth of the gospel more clearly in any respect than before we had done, we cannot mistake in ascribing this additional information or conviction (which comes very frequently we know not how, and when the general bent of our thoughts, perhaps, lies another way) to the illuminating spirit within us; and we are to see to what further purpose that illumination may serve, and how far it may go towards dissipating the darkness of our minds in other instances.

2. If we feel (as at times we all of us do) a vicious inclination checked, a virtuous purpose encouraged, a moral or a pious sentiment suggested, these secret motions are, nay, must be, from the holy Spirit; and our duty is to entertain and to improve them,

3. Or, again, if we perceive our devotions to be quickened, our hopes enlivened, our faith fortified, though the present state of our temper or constitution may be instrumental in producing these effects, yet, if they go no farther than scripture warrants, and right reason allows, we shall not mistake (having the express promise of our Lord and Master) in

ascribing these consolations of peace and joy to the Comforter; we may regard them as the earnest and pledge of the spirit in our hearts": and then, our part is so to cherish and use them, as to go on from strength to strength, till we arrive at perfection.

You see there is enough for us to do, though the spirit strive with our spirits, and in such sort that we derive the power to will and to do1 what we ought, ultimately from him.

I know that this, and other things, which on the authority of scripture, I have delivered on the present subject, will appear strange to natural reason. But so that scripture has prepared us to expect they would do. For the natural man, says the Apostle, receiveth not the things of the spirit of God: for they are foolishness unto him". And to the same purpose our divine Master himself, speaking of the spirit of truth; whom, says he, the world cannot receive, because it seeth him not, neither knoweth him; but ye, addressing himself

q Eph. i. 14.

s Gen. vi. 3. Rom. viii. 16.

1 Cor. ii. 14.

TPs. lxxxiv. 7.

Phil. ii. 13.

to his disciples [that is, to men, who walk by faith, and not by sight] ye know him, for he dwelleth with you, and shall be in you.

On this assurance, then, we may reasonably believe what, by reason, we cannot understand. And the substance of what we are to believe on this whole subject, is contained in a single text of St. Peter, where the three divine persons, yet ineffably one God, the Trinity in "unity," whom we adore, and their respective offices, are accurately distinguished. For in the opening of his first epistle, he pronounces the Christians, to whom he writes, ELECT, that is, entitled to salvation, according to the foreknowledge, or pre-determination, of God the Father; through the sanctification of the Spirit unto obedience; and sprinkling of the blood of Jesus Christ.

In these memorable words, we have a brief, yet clear epitome of our whole faith.

x Athanasian creed.

And

y So the word wpóyvwo means in this place; as it likewise does in Acts ii. 23. where the sense of it is clearly explained and defined by the words, τῇ ὡρισμένη βολῇ, which introduce it. The participle porywoμive has the same sense in 1 Pet. i. 20.