[SERM. XL. the ufe of that which we have. Nothing, there fore is to be regarded as a dictate of the Spirit, which contradicts, or goes beyond that which is written. By this we must try every Spirit, wheth er it be of God. By this only can we diftinguifh the divine influence from the delufions of fancy, or the fuggeftions of Satan. We are not to fuppofe this influence to be perceptible immediately. and by itself: Its correfpondence with the word of truth is the evidence by which we know its di vinity. In its ordinary operations it is the Spirit of a found mind." It disturbs not, but af fits the fober exercife of reafon, Paul fays to the Corinthians, "The Spirits of the prophets are fubfet to the prophets." Many in the Corinthian church, had run into great exceffes in their worfhipping affemblies. They either unauthorised affumed the bufinefs of preaching, or conducted it in a reprehenfible manner. Several would fpeak at once, confounding and interrupting one anoth er. Such as could fpeak in unknown tongues pre ferred thefe to plain edifying language. In the multitude of fpeakers, their worship was protract, ed to an unreafonable length. The Apoftle reproves thefe diforders.. He fays, if a ftranger fhould come into their affemblies, he would think they were mad. He inftructs them, that not every private Chriflian, but the prophets only fhould Ipeak in the church; that these should speak by courfe, one after another, and not more than two or three in the fame meeting; that they should utter with the tongue words ealy to be underfood, that fo all may learn and be comforted. Some in excufe for their extravagancies, would plead, that they were under an uncontrolable operation of the Spirit-that they had no command of their tongues-that their zeal boiled with a fervor which must have vent. But the Apostle tells them, The Spirit never urges men to excefs, or dif poffeffes them of the power of felfgovernment. The Spirits of the prophets are fubject to thei prophets; for God is not the author of confufion, but of peace, as in all churches of the faints." This we fhould always bear in mind, that the operations of the Spirit are confonant to found and faber reafon; and the more one is filled with 'the Spirit, the farther is he removed from every irreg ularity of temper, excels of paffion and indecency: of behavior. The good Chriftian feels a concern for the hon-j or of the gospel and the falvation of his fellow finners. But if, under pretence of godly zeal, the private Chriftian, or the youthful convert affumes the public teacher, he wanders from his place-he runs to excefs-he ftretches him felf beyond his line; and this irregularity is not a fruit of the Spirit, but a work of the flesh. A true Chriflian defires to fee greater purity in the church. But if his zeal urges him to withdraw from the church, inftead of laboring to reform it; this is an excefs; and this operation of his zeal is from the Spirit of the world-not from the Spirit of God. The finner under convictions has a deep fenfe of guilt and danger, and an ardent defire to efcape e.. ternal wrath. But if he falls into horrible, def. pairing apprehenfions of his fate, this is an ext cefs-for the gospel fets hope before him. His convictions may be from the Spirit; but his def pondency proceeds from fome other caufe. The awakened finner gives himself much to prayer; and, as far as he is influenced by the Spire: it, he prays with deep humility and carnet defire,. and he feeks filent retirement. Now if, inftead of repairing to his clofet and pouring out his heart before God in fecret, he goes into the highways and fields, and utters his prayers with noify vociferations, he is filled with pride, not with the Spirit; for in fuch prayers there is excefs. thew, I proceed to III. What we are to do, that we may be filled) with the Spirit. This the Apostle enjoins as matter of duty. We are required to "have grace, that we may ferve God acceptably." It is ufual in fcripture to command as duty, the fame things which are promised as a privilege, because in order to our receiving the promise, there are means to be applied. God promises, "A new heart will I give you." And he also commands, "Make you a new heart." Con-` verfion, though a gift of divine grace, is a gift be-ftowed in fuch a way as leaves occafion for the ufe. of means. We are not to fuppofe that any thing done by us deferves the influence of the Spirit. Whatever connexion there is between the means ufed by us, and the benefits beftowed upon us, it is a connexion founded in divine favor. Nor are we to fuppofe, that thofe endeavors, which are the means of obtaining the Spirit, originate from ourselves. The gofpel is a miniftration of the Spirit. Where God fends the former, he grants the latter. And these are the fpring of all the good thoughts, defires and refolutions which are found in fallen inen. Hence the converfion of finners and the fanctification of believers are as really owing to the fovereign grace of God, as if they were wrought immediately, without any endeavors of ours. We are to acknowledge the grace of God in fuch a fenfe as excludes perfonal worthinefs; but not in fuch a fenfe as excludes perfonal obligation. That we may be filled with the Spirit, we muft be filled with the knowledge of God's will. The new man is renewed in knowledge. He is begotten by the word of truth, as well as born of the Spirit. God grants the Spirit in the hearing of faith. Faith comes by hearing, and hearing by the word of God.. We must exercife ourselves in ferious confideration; for it is by this that knowledge is reduced to practice. We muft contemplate the pu-' rity and extent of God's law, compare ourselves with it, and judge ourselves by it. We must at tend to the threatenings and promifes of the gofpel, and apply them as far as they are pertinent to our character. We muft meditate. on the folemn fcenes of futurity, the nature and neceffity of repentance, the boundlefs mercy of God, and the marvellous fcheme of redemption-and thus awaken and preferve in our minds an active sense of the important things of religion. We must abftain from all known obftructions of the Spirit. When the Apostle exhorts us to be filled with the Spirit, he warns us against sensuality and excefs. When he cautions us not to grieve the Spirit, he forbids idleness, injuftice, clamor and evil Speaking. We muft improve with particular attention those feasons, when confcience is awakened, and ferious purposes are excited, Having fet out in religion, we must hold on our way, and look to ourselves that we lofe not the things which have been wrought for us. We must continue inftant in prayer. "God will be inquired of." "Afk and ye fhall receive." We must give ourselves up to God through Chrift, with a purpose to ferve him conftantly; and muft frequently renew our covenant with him, humbling ourselves for paft tranfgreffions, and feeking grace for new obedience. Thus we may hope for a fupply of the Spirit. We are not to imagine, that the evidence of converfion and the joy of falvation will come fuddenly. We are directed" to feek for glory by |