and the bodies with which we shall then be clothed, will bear to his. We read, "that he shall change our vile body, that it may be like his glorious body." A momentous assurance, no doubt; yet, in its particular signification, waiting to be cleared up by our experience of the event. So likewise are some other particular expressions relating to the same event; such as being "unclothed; clothed upon; the dead in Christ rising first; meeting the Lord in the air; they that are alive not preventing those that are asleep," and the like. These are all most interesting intimations, yet to a certain degree obscure. They answer the purpose of ministering to our hopes, and comfort, and admonition, which they do without conveying any clear ideas; and this, and not the satisfaction of our curiosity, may be the grand purpose for the sake of which intimations of these things were given at all. But then, in so far as they describe a change in the order of nature, of which change we are to be the objects, it seems to follow, that we shall be furnished with experience which will discover to us the full sense of this language. The same remark may be repeated concerning the first and second death, which are expressly spoken of in the Revelations, and as I think alluded to and supposed in other passages of Scripture in which they are not named.

The lesson, inculcated by the observation here pointed out, is this, that, in the difficulties which we meet with in interpreting Scripture, instead of being too uneasy under them, by reason of the obscurity of certain passages, or the degree of darkness which hangs over certain subjects, we ought first to take to ourselves this safe and consoling rule, namely, to make up for the deficiency of our knowledge by the sincerity of our practice; in other words, to act up to what we do know, or, at least, earnestly strive so to do. So far as a man holds fast to this rule, he has a strong ground of comfort under every degree of ignorance, or even of error. And it is a rule applicable to the rich and to the poor, to the educated and to the uneducated, to every state and station of life; and to all the differences which arise from different opportunities of acquiring knowledge. Different obligations may result from different means of obtaining information; but this rule comprises all differences.

whilst, however, in the mean time, they may convey to us enough of information, to admo. nish us in our conduct, to support our hope, and to incite our endeavours. Therefore the meeting with difficulties, owing to this cause, ought not to surprise us, nor to trouble us over much. Seriousness, nay, even anxiety, touching every thing which concerns our salvation, no thoughtful man can help; but it is possible we may be distressed by doubts and difficulties more than there is any occasion to be distressed.

Lastly, under all our perplexities, under all the misgivings of mind, to which even good men (such is the infirmity of human nature) are subject, there is this important assurance to resort to, that we have a protection over our heads, which is constant and abiding; that God, blessed be his name, is for evermore : that Jesus Christ our Lord is the same yester. day, to-day, and for ever; that, like as a traveller by land or sea, go where he will, always sees, when he looks up, the same sun; so in our journey through a varied existence, whether it be in our present state, or in our next state, or in the awful passage from one to the other; in the world in which we live, or in the country which we seek; in the hour of death, no less than in the midst of health, we are in the same upholding hands, under the same sufficient and unfailing support.

THERE are ways of considering the subject of spiritual influence, as well as a want of consi dering it, which lay it open to difficulties and to misconceptions. But if the being liable to misapprehension and to misrepresentation be thought an objection to any doctrine, I know of no doctrine which is not liable to the same; The next reflection is, that in meeting with nor any which has not, in fact, been loaded difficulties, nay, very great difficulties, we meet at various times with great mistakes. with nothing strange, nothing but what in One difficulty which has struck the minds truth might reasonably have been expected be-of some is, that the doctrine of an influencing forehand. It was to be expected, that a reve-Spirit, and of the importance of this influence lation, which was to have its completion in an- to human salvation, is an arbitrary system; other state of existence, would contain many making every thing to depend, not upon ourexpressions which referred to that state; and selves, nor upon any exertion of our own, but which, on account of such reference, would be upon the gift of the Spirit. made clear and perfectly intelligible only to those who had experience of that state, and to us after we had attained to that experience;

It is not for us, we allow, to canvass the gifts of God; because we do not, and it seems impossible that we should, sufficiently under.

stand the motive of the giver. In more ordi- municated, though not prayed for. Nor can nary cases, and in cases more level to our com- this be said to be arbitrary. The Spirit of God prehension, we seem to acknowledge the dif- is given where it is wanted; where, when given, ference between a debt and a gift. A debt is it would produce its effect; but that state of bound, as it were, by known rules of justice: heart and mind, upon which the effect was to a gift depends upon the motive of the giver, be produced, might still be the result of moral which often can be known only to himself. To qualification, improvement, and voluntary enjudge of the propriety either of granting or deavour. It is not, I think, difficult to con withholding that to which there is no claim ceive such a case as this. (which is, in the strictest sense, a favour, which, Nevertheless it may be more ordinarily true, as such, rests with the donor to bestow as to that the gift of the Spirit is holden out to the him seemeth good,) we must have the several struggling, the endeavouring, the approaching motives which presented themselves to the Christian. When the penitent prodigal was mind of the donor before us. This, with re- yet a great way off, his father saw him. This spect to the Divine Being, is impossible. There- parable was delivered by our Lord expressly fore we allow, that, either in this, or in any to typify God's dealing with such sinners as other matter, to canvass the gifts of God is a are touched with a sense of their condition. presumption not fit to be indulged. We are And this is one circumstance in it to be particu to receive our portion of them with thankful-larly noticed. God sees the returning mind; ness. We are to be thankful, for instance, for sees every step and every advance towards the share of health and strength which is given him, "though we be yet a great way off;" us, without inquiring why others are healthier yet at a great distance; though much remains and stronger than ourselves. This is the right to be done, and to be attained, and to be ac disposition of mind with respect to all the be-complished. And what he sees, he helps. His refactions of God Almighty towards us.

But unsearchable does not mean arbitrary. Our necessary ignorance of the motives which rest and dwell in the Divine mind in the bestowing of his grace, is no proof that it is not bestowed by the justest reason. And with regard to the case at present before us, viz. the gifts and graces of the Spirit, the charge against it, of its being an arbitrary system, or, in other words, independent of our own endeavours, is not founded in any doctrine or declaration of Scripture. It is not arbitrary in its origin, in its degree, or in its final success.

aid and influence are assisting to the willing Christian, truly and sincerely willing, though yet in a low and imperfect state of profici ency; nay, though in the outset, as it were, of his religious progress. "The Lord is nigh unto them that are of a contrite heart;"Psalm xxxiv. 18. But in all this there is nothing arbitrary.

Nor, secondly, is the operation of the Spirit arbitrary in its degree. It has a rule, and its rule is this: "Whosoever hath, to him shall be given, and he shall have more abundance; and whosoever hath not, from him shall be First; It is not arbitrary in its origin; for taken away even that which he hath." Now, you read that it is given to prayer. "If ye, of this rule, which is expressed under some, being evil, know how to give good gifts unto but under no great difference of phrase, in all your children, how much more shall your hea- the first three Gospels, I have first to observe, venly Father give the Holy Spirit to them that that though it carry the appearance of harshask it ?" But whether we will ask it or not, ness and injustice, it is neither the one nor depends upon ourselves. It is proposed, you the other, but is correctly and fundamentally find, as a subject for our prayers; for prayer, just. The meaning is, that whosoever uses, not formal, cold, heartless, transitory, but exercises, and improves the gifts which he has prayer from the soul, prayer earnest and per- received, shall continue to receive still larger severing; for this last alone is what the Scrip- portions of these gifts; nay, he who has alture means by prayer. In this, therefore, it cannot be said to be arbitrary, or independent of our endeavours. On the contrary, the Scripture exhorts us to a striving in prayer for this best of all gifts.

ready received the largest portion, provided he adequately and proportionably uses his gifts, shall also in future receive the largest portion. More and more will be added to him that has the most; whilst he who neglects the little But, it will be asked, is not the very first which he has, shall be deprived even of that. touch of true religion upon the soul, sometimes That this is the sound exposition of these texts, at least, itself the action of the Holy Spirit? is proved from hence, that one of them is used this, therefore, must be prior to our praying as the application of the parable of the talents, for it. And so it may be, and not yet be ar- concerning the meaning of which parable there bitrarily given. The religious state of the hu- can be no doubt at all; for there, he who had man soul is exceedingly various. Amongst received, and, having received, had duly imothers, there is a state in which there may be proved ten talents, was placed over ten cities; good latent dispositions, suitable faculties for and of him the expression in question is used, religion, yet no religion. In such a state, the "whosoever hath, to him shall be given, and spark alone is wanting. To such a state, the he shall have more abundance." On the conelementary principle of religion may be com-trary, he who had received one talent, and had

neglected what he had received, had it taken Again; It is not the same thing in the opifrom him; and of him the other part of the nions, and sentiments, and dispositions which expression is used: "whosoever hath not, from accompany it. A person who knows or behim shall be taken away even that which he lieves himself to be beholden to another for hath. But there is a point still remaining, the progress and success of an undertaking, viz. whether this Scripture rule be applicable though still carried on by his own endeavours, to spiritual gifts. I answer that it is so ap- acknowledges his friend and his benefactor; plied, more especially to spiritual knowledge, feels his dependency and his obligation; turns and the use which we make thereof. "Take to him for help and aid in his difficulties; is heed how ye hear; unto you that hear shall humble under the want and need which be more be given; for he that hath to him shall finds he has of assistance; and, above all be given, and he that hath not, from him shall things, is solicitous not to lose the benefit of be taken even that which he hath." So stands that assistance. This is a different turn of the passage in Mark; and substantially the mind, and a different way of thinking from same, that is, with a view to the same appli- his, who is sensible of no such want, who recation, the passage stands in Matthew and lies entirely upon his own strength; who, of Luke I consider it, therefore, to be distinctly course, can hardly avoid being proud of his asserted, that this is the rule with regard to success, or feeling the confidence, the presumpspiritual-knowledge. And I think the analogy tion, the self-commendation, and the pretenconclusive with regard to other spiritual gifts. sions, which, however they might suit with a In all which there is nothing arbitrary. being who achieves his work by his own powers,

Nor, thirdly, is it arbitrary in its final suc- by no means, and in no wise suit with a frail cess. "Grieve not the Spirit of God." There- constitution, which must ask and obtain the fore he may be grieved. "And hath done de-friendly aid and help of a kind and gracious spite unto the Spirit of grace:" Heb. x. 29. benefactor, before he can proceed in the busiTherefore he may be despised. Both these ness set out for him, and which it is of unare leading texts upon the subject. And so is speakable consequence to him to execute somethe following: "And his grace, which was how or other. bestowed upon me, was not in vain," 1 Cor. It is thus in religion. A sense of spiritual xv. 10. Therefore it might have been in vain. weakness and of spiritual wants, a belief that The influence, therefore, of the Spirit, may divine aid and help are to be had, are princinot prevail, even as the admonitions of a friend, ples which carry the soul to God; make us the warnings of a parent, may not prevail, may think of him, and think of him in earnest ; not be successful, may not be attended to; may convert, in a word, morality into religion; be rejected, may be resisted, may be despised, bring us round to holiness of life, by the road may be lost. So that both in its gift, in its of piety and devotion; render us humble in degree, operation, and progress, and, above all, ourselves, and grateful towards God. There in its final effect, it is connected with our own are two dispositions which compose the true endeavours; it is not arbitrary. Throughout Christian character; humility as to ourselves, the whole, it does not supersede, but co-oper-affection and gratitude as to God; and both ates with ourselves.

But another objection is advanced, and from an opposite quarter. It is said, that if the influence of the Spirit depend, after all, upon our endeavours, the doctrine is nugatory; it comes to the same thing, as if salvation was put upon ourselves and our own endeavours alone, exclusive of every further consideration, and without referring us to any influence or assistance whatever. I answer, that this is by no means true; that it is not the same thing either in reality, or in opinion, or in the consequences of that opinion.

these are natural fruits and effects of the persuasion we speak of. And what is of the most importance of all, this persuasion will be ac companied with a corresponding fear, lest we should neglect, and, by neglecting, lose this invaluable assistance.

On the one hand, therefore, it is not true, that the doctrine of an influencing Spirit is an arbitrary system, setting aside our own endeavours. Nor, on the other hand, is it true, that the connecting it with our own endeavours, as obtained through them, as assisting them, as co-operating with them, renders the doctrine Assuredly it is not the same thing in reality. unimportant, or all one as putting the whole Is it the same thing, whether we perform a upon our endeavours without any such doctrine. work by our own strength, or by obtaining If it be true, in fact, that the feebleness of our the assistance and co-operation of another? nature requires the succouring influence of Or does it make it the same thing, that this God's Spirit in carrying on the grand business assistance is to be obtained by means which it of salvation; and in every state and stage of is in our own choice to use or not? Or because, its progress, in conversion, in regeneration, in when the assistance is obtained, we may, or constancy, in perseverance, in sanctification; may not, avail ourselves of it; or because we it is of the utmost importance that this truth may, by neglecting, lose it? After all, they be declared, and understood, and confessed, and are two different things, performing a work by felt; because the perception and sincere acourselves, and performing it by means of help. knowledgment of it will be accompanied by a

tion. It would be putting us under a miracu-cording to what rule the Spirit acts, is as un

lous dispensation; for the agency of the Spirit in our souls distinctly perceived is, properly speaking, a miracle. Now miracles are instruments in the hand of God of signal and extraordinary effects, produced upon signal and extraordinary occasions. Neither internally nor externally do they form the ordinary course of his proceeding with his reason-ing; if our religious affairs go on well, then able creatures.

known to us as the causes are which regulate the blowing of the wind, the most incalculable and unknown thing in the world. Its origin is unknown; its mode is unknown; but still it is known in its effects: and so it is with the Spirit. If the change have taken place; if the improvement be produced and be proceed. have we ground for trust, that the enabling, assisting Spirit of God is with us; though we have no other knowledge or perception of the matter than what this affords.

And in this there is a close analogy with the course of nature, as carried on under the divine government. We have every reason which Scripture can give us, for believing that God frequently interposes to turn and guide the order of events in the world, so as to make them execute his purpose: yet we do not so perceive these interpositions, as, either always or generally, to distinguish them from the natural progress of things. His providence is real, but unseen. We distinguish not between the acts of God and the course of nature. It is so with the Spirit. When, therefore, we teach that good men may be led, or bad mention of God's Spirit are probably extremely variconverted, by the Spirit of God, and yet they themselves not distinguish his holy influence; we teach no more than is conformable, as, I think, has been shewn, to the frame of the human mind, or rather to our degree of acquaintance with that frame; and also analogous to the exercise of divine power in other things; and also necessary to be so; unless it should have pleased God to put us under a quite different dispensation, that is, under a dispensation of constant miracles.

Perhaps there is no subject whatever, in which we ought to be so careful not to go be fore our guide as in this of spiritual influence. We ought neither to expect more than what is promised, nor to take upon ourselves to determine what the Scriptures have not determined. This safe rule will produce both cau. tion in judging of ourselves, and moderation in judging, or rather a backwardness in taking upon us to judge of others. The modes of opera

I do not apprehend that the doctrine of spiritual influence carries the agency of the Deity much farther than the doctrine of providence carries it; or, however, than the doctrine of prayer carries it. For all prayer supposes the Deity to be intimate with our minds.

ous and numerous. This variety is intimated by our Saviour's comparing it with the blowing of the wind. We have no right to limit it to any particular mode, forasmuch as the Scriptures have not limited it; nor does observation enable us to do it with any degree of certainty.

The conversion of a sinner, for instance, may be sudden; nay, may be instantaneous, yet be both sincere and permanent. We have no authority whatever to deny the possibility of this. On the contrary, we ought to rejoice when we observe in any one even the appearance of such a change. And this change may not only by possibility be sudden, but sudden changes may be more frequent than our observations would lead us to expect. For we can observe only effects, and these must have time But if we do not know the influence of the to shew themselves in; while the change of Spirit by a distinguishing perception at the heart may be already wrought. It is a change time, by what means do we know any thing of heart which is attributable to the Spirit of of it at all? I answer by its effects, and by God, and this may be sudden. The fruits, the those alone. And this I conceive to be that corresponding effects, internal reformation and which our Saviour said to Nicodemus. "The external good actions, will follow in due time. wind bloweth where it listeth, and thou hear." I will take the stony heart out of their flesh, est the sound thereof, but canst not tell whence and will give them an heart of flesh.”— it cometh and whither it goeth; so is every one | (Ezek. xi. 19.) These words may well desthat is born of the Spirit:" that is, thou per-cribe God's dealings with his moral creatures, ceivest an effect, but the cause which produces and the operations of his grace. Then fol that effect operates in its own way, without lows a description of the effects of these dealthy knowing its rule or manner of operation. With regard to the cause, "thou canst not tell whence it cometh or whither it goeth." A change or improvement in thy religious state is necessary. The agency and help of the Spirit in working that change or promoting that Improvement, are likewise necessary.

ings, of these operations, of that grace, viz, that they may walk in my statutes, and keep my ordinances and do them;" which repre sents a permanent habit and course of life (a thing of continuance,) resulting from an in ward change, (which might be a thing produced at once.)

"Except a man be born of the Spirit, he In the mean time it may be true, that the cannot enter into the kingdom of God." But more ordinary course of God's grace is graduaccording to what particular manner, or ac-al and successive; helping from time to time