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fitate in giving credit to such perceptible and visible effects in the present day, we may believe that he is not the less certain in his influence, nor the less manifested by his effects.

What are these effects of the Spirit, it were impossible to inquire at any considerable length. But considering the extreme danger, even by the avowal of the advocates of experiences themselves, “ of mistaking emotions of the os affections for experimental and practical

godliness'," it may be desirable to notice with as much brevity as possible some things which are not, and some things which are, to be ascribed to his influence.

No impurity of any kind can proceed from him; for he is “ the Spirit of holiness 5:"-nQ hypocrify, nor fraud, nor falsehood of any kind can proceed from him ; for he is “ the “ Spirit of truth":"-no pride, no vanity, no boasting, no oftentation, no presumptuous confidence in our own security, can be the effea of the Spirit; for he “ resifteth the proud, and “ giveth grace to the humble k:"--no difobedience, no contempt of lawful order and authority, can be the work of the Spirit; for “ he is “ not the author of confusion, but of peace;

Minutes of Conference, 1800. p. 25. Outram's Estracts. h Rom. i. 4.

John xv. 26. k i Pet. v.5.

as in all churches of the faints":"--no haÉred, or malice ; no flander, or evil-speaking ; no murder, nor any act or thought of revenge, can be suggested by him ; for he is the Spirit of peace, of mercy, of patience, of consolation, and of love m :-in a word, he cannot be fupposed to influence us to do any thing unrighteous, any thing at all inconfiftent with the will and word of God; for he is the Spirit of righteousness

And thus by considering what things are not the effects of the Holy Spirit, we are led to understand on the other hand those that are. Purity of heart, shown by purity of words and actions; true devotion and piety to God, and the walking honestly, and the speaking of truth 'every man with his neighbour; lowliness and meekness; “ not to think of himself

more highly than a man ought to think, but

to think foberly, according as God has dealt “ to every man the measure of faith o," obedience and submission to “ them that have the “ rule over p" us, to lawful and constituted authorities both in church and state: mildnefs, gentleness, and forbearance; and eharity, which is approved by our thinking and speaking fa

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1 Theff. v. 23. Jam. iii. 17. Rom, xv. 5. John xvi. 7. o Cor. xiii. II.

Eph. v.9. Rom. xii. 3. 9 Heb. xiii. 17.

Tourably of our neighbour, by a willingness to “ do good unto all men, and especially unto 65 them who are of the household of faith," by forgiving thole, who have injured or offended us, as we would hope for forgiveness of our offences at God's hand, and by endeavouring as much as lieth in us to live peaceably with all men: to speak in one word, Faith; not an unfruitful afsent to the truths of the Gospel, but a lively and an active faith in Christ: fuck a faith, as in the language of St. Paul, “ work" eth by love," or, as St. James expresses it, 66 shows itself” by the works of a religious and charitable life; these are the most undoubted effects of the Holy Spirit. My brethren, “ let 110 man deceive you.

HE THAT DOETH RIGIITEOUSNESS, IS RIGHTEOUS!" And he who thus labours to do, what is commanded by the Spirit of God in the written word of God, may then, and then only, be assured, that he drinks of the living water of the Spirit; and may look forward with humble and joyful hope to the inheritance, purchased by the blood of Christ for his faithful followers, in the eternal kingdom of his Father.

Thither may Almighty God vouchsafe to bring us all by the fanctification of his Spirit, and for the fake and through the mediation of

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bis Son! To whom, with Thee, O Father, and Thee, O Holy Ghost, three persons in one Godhead, be all honour and glory, in all churches of the saints, now, henceforth, and for ever. Amen.

DISCOURSE VI.

John iii. 5.

Jesus answered, Verily, verily, I say unto thee, E.r

cept a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

At the time that Almighty God first selected the Jews for his peculiar people, he instituted the rite of circumcision, whereby they were to be admitted into covenant with him. This institution was designed not only for an outward and visible mark to distinguish those, who professed their belief in the true God; but at the same time for a memorial to remind them of his covenant; and for a monument to incite them to perform their part of the covenant; and for a token that God would perform his part.

This institution, which was designed for the Jews as the chosen people of God, was extended to those strangers also, who became profelytes to the true faith. But in addition

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