our Saviour," and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; so is every one that is born of the Spirit"." The agency of the natural element of the air is unknown to us. Equally incomprehensible are the operations of the Divine Spirit. In what mode he enlightens our understandings, without overwhelming them by his powerful influences; rectifies our wills without destroying their free agency, and purifies our affections, without changing their nature-are points which are wholly unknown to us.

But, because we cannot comprehend the mode, shall we doubt the reality of his operations? Mark to what results this principle would lead us. We cannot comprehend the being of a God-we must, therefore, doubt his existence. We cannot comprehend the nature of his Providence-we must, therefore, doubt its superintending agency. We cannot comprehend the nature of the human soul-we must, therefore, doubt its existence. We cannot comprehend the nature of the union between the soul and the body, and the mode by which the one operates upon the other-we must, therefore, doubt the union of the soul with the body, and their mutual relation and influence. In

h John iii. 8.

fine, my brethren, this principle of disbelieving every thing which we cannot comprehend, would not leave us any thing on which we could fix our faith. The operation of the Divine Spirit on our minds is possible. Our weakness and corruption, and the salutary effects of his influences in enlightening, sanctifying, and consoling us, render these influences desirable. We are assured of the fact, that they are vouchsafed us-that the Divine the Divine Spirit enlightens,

to

It is not necessary

Our Divine Guide,

sanctifies, and consoles us. that we should know more. Sanctifier, and Comforter, is present with us. Of this we are assured by the testimony of God himself. Let us not display the most arrogant folly in rejecting the salutary presence of the Spirit of God, because we cannot comprehend the mode of his gracious operations.

2. The operations of the Divine Spirit may be resisted.

The Holy Spirit, in his influences on our minds, interferes not with their free agency. And of course, it is in our power to resist, and finally to quench his gracious operations. See that ye receive not the grace of God in vain." Quench not the Spirit," are exhortations

i

2 Cor. vi. 1.

k

1 Thess. v. 19.

which suppose what consciousness teaches every man, that his mind is free in all its acts; and that it is in his power to resist and to defeat those divine influences by which the Holy Ghost quickens and animates the spiritual life. The nature of these influences on the powers of the human soul is well set forth by our Church in her Articles and Liturgy. The Divine Spirit is represented as the primary agent in our sanctification, as " putting into our minds good desires, inspiring us to think that which is good, enabling us to bring our good thoughts and desires to good effect, thus working in us a good will, and enabling us to do that which is good." But still it is by his "guiding," by his " "help," by "his working with us," not by his overpowering and resistless agency, by his sole operations, that we are to "keep his commandments, and to please him both in will and deed; that we are to " purify ourselves as he is pure, and "continually to be given to all good works*"

3. The operations of the Divine Spirit are not to be distinguished from the operations of our own minds.

* Article X. Collect for Easter. Ditto for fifth Sunday after Easter. Ditto for first Sunday after Trinity. Ditto for sixth Sunday after the Epiphany. Ditto for seventeenth Sunday after Trinity.

5

The reason of this is obvious. The Divine Spirit calls into action only the powers of our minds. He calls into action no new faculties. He only restores those which we already possess to their primitive vigour, and directs them to their proper objects. He illumines our understandings so that they discern and receive spiritual truth. He rectifies our wills, so that they obediently choose the things which God commandeth, and follow after that which he does promise. He purifies and enlivens our affections, so that we love, desire, hope for the service and the enjoyment of God. In our own minds we perceive only the exercise of our natural powers. But still the experience of our weakness and corruption, as well as the testimony of God's word, lead us to believe that there is an higher, a Divine agency within us, which "works in us both to will and to do 1."

4. It is also a characteristic of the operations of the Divine Spirit, that they are known only by their fruits.

As they are not to be distinguished from the operations of our own minds; they are to be known only by their effects. There are no declarations of Scripture which countenance the idea that the sanctifying presence of the Divine Spirit in our souls, is to be inferred from any

Philip. ii. 13.

thing but his holy fruits. What saith the Scriptures, "As many as are led by the Spirit of God, they are the sons of God":" "If a man have not the Spirit of Christ, he is none of his "." "Ye shall know them by their fruits"." The Spirit of God is an holy sanctifying principle. The certain, the only evidence of his gracious influences is the holy fruit which he produces, holy affections and a holy life. He who indulges (I speak not of the infirmities of our nature) in pride, in malice, in dishonesty, in covetousness, in intemperance, in sensuality, in any of the sinful lusts of the flesh, and yet pretends that he is the subject of the gracious influences of the Divine Spirit, is possessed by the spirit of delusion; the spirit that will delude him to perdition.

But though we cannot ascertain the mode by which the Divine Spirit operates on our minds, we are in no doubt as to the

IV. Means by which we can obtain his gracious influences. The consideration of these completes the view of our subject.

As far as the influences of the Holy Spirit are necessary to enable men to do acceptably the will of God, and to work out their salvation, "The grace of

they are conferred on all men.

m

Rom. viii. 14.

n Rom. viii. 9.

• Matt. vii. 16.