heathen world, that to them were committed the oracles of God.1 The Scriptures, given by inspiration from God, were in their possession: and God spoke to them at sundry times and in divers manners, by prophets whom he raised up among them, and inspired to declare his will. That these prophets, with their burdens of divine messages, might arrive in due time, God represents himself as rising up early and sending them.2 So abundant were the means of religious knowledge granted them, that God said, "What could have been done more to my vineyard, that I have not done in it?"3 Yet, with all this advantage, they turned away from the God of Israel, and provoked him to anger. Another influence was needed, to produce love and obedience to God. Hence it was said, by the prophet Jeremiah, "Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah."* This new covenant is explained in the Epistle to the Hebrews,5 to be the spiritual dispensation of the gospel. Its grand peculiarity is, that the law of God is written in the heart. The Israelites had the revelation from God written on stone and parchment, but it was not in their hearts; and a new divine influence was needed to put it there. This new divine influence was promised by the prophet, and the promise has been fulfilled in the direct influence of the Holy Spirit, the gift of which characterizes the gospel dispensation as the ministration of tho Spirit.5 The saints of God, under the former dispensation, received this influence of the Holy Spirit, and to them also was the gospel preached.7 The privileges and blessings of the future dispensation, were, by anticipation, bestowed on them; and the Christ to come was made their Saviour, as if he had already appeared and fulfilled his work. But the abundant influence of the Holy Spirit was reserved for the times following the ascension of Christ, and from that day he dwells in the Church, and makes the bodies of believers his temple. This peculiar presence implies the peculiar influence by which the truth is put into tb.3 heart; that is, by which men are made to love the truth. The whole Mosaic dispensation was an experiment, demonstrating the

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necessity of this peculiar influence. That covenant did not promise this blessing, and God found fault with it, because it did not secure the obedience of his people. The experiment was made, in his wisdom, not for his information, but for our benefit; and, by the failure of that covenant, we are enabled better to estimate the value of the blessing that distinguishes the covenant founded on better promises.

That philosophy which shuts God out of his creation, and substitutes laws of nature for his ever-present influence and operation, stands ready to deny the doctrine of the Holy Spirit's direct influence. It admits not the possibility of any influence, but that which the means employed naturally tend to produce. But means have no natural efficiency apart from the will of God. By the will of God, the truth has its regenerating and sanctifying power; for he works in us to will and to do, according to his pleasure.1 It belongs to the Holy Spirit, in the economy of grace, to produce divine life in the soul, as he brooded over the face of the waters, at creation, reducing the chaotic mass to order, and filling it with life. He is pleased to work with means; and he employs the truth as his instrument of operation. This instrument he wields at his pleasure, and he renders it effectual by his divine power: "My word shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."2 By the ordinary providence of God, the Bible operates in the world, and influences the minds of men: but this providenee equally existed in the former dispensation, in which the oracles of God were possessed by the Israelites, but held by them in unrighteousness. An influence above the ordinary providence of God is needed, to the regeneration of the soul. The coming of Christ into the world, and the coming and abiding of the Holy Spirit, belong to a dispensation which is above the ordinary providence of God. Into this new economy we are ushered, when we are translated into the kingdom of God's dear Son. Here we recognise both the Son and the Spirit, as specially given of God. It is contrary to the faith of the gospel to regard Christ and his redeeming work, as things of God's ordinary providence; and it is equally

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contrary to faith to consider the Spirit and his work in the heart as merely natural influence of the truth on the heart.


The Holt Spirit Continues To Sanctify Those Whom He Has Regenerated, And Finally Prepares Them Fully For The Holy Service And Enjoyment Of Heaven.1

Regeneration is the beginning of sanctification, but the work is not completed at the outset. A new affection is produced in the heart, but it does not govern without opposition. The love of the world, the love of self, and all the carnal appetites and passions, have reigned in the heart; and the power of habit gives them a controlling influence, which is not readily yielded. Hence arises the warfare of which every regenerate man is conscious: the flesh lusting against the Spirit, and the Spirit against the flesh.2 In this struggle, the carnal propensities often threaten to prevail, and they would prevail, if God did not give a supply of the Spirit of Jesus Christ. "Without me," said Jesus, "ye can do nothing."3 If severed from the living vine, the branches arc sapless, fruitless, dead. But "he that is joined to the Lord is one Spirit;"4 and the Spirit of life from Christ, the head, flows through all the members of his body, and gives and preserves their vitality. This Spirit in them lusteth against the flesh, and enables them to carry on their warfare, and gives them final victory: "He that hath begun a good work in you, will perform it until the day of Jesus Christ."5

As in the beginning, so in the progress of the work, the Holy Spirit operates by direct and by indirect influence. The indirect influence is by means of the truth. With reference to this, the Saviour prayed: "Sanctify them through thy truth;"5 and, with reference to it, the Scriptures connect "belief of the truth," with "sanctification of the Spirit ;"7 and speak of the heart being purified by faith.3 The direct influence fixes the affections on the truth; or, in the language of Scripture, "writes the law in the heart."9

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The mode in which this direct influence is exerted, we cannot explain ; but the result is, that the truth produces its proper effect, which otherwise it would fail to accomplish, through the depravity of the heart. Our carnal affections tend to shut out the truth from the heart; hence Christ said: "How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only ?"1 While carnal affections tend to prevent the propei , influence of the truth, the Spirit exercises an opposite influence, and "lusts against the flesh." As this influence gives the word an efficacy which it would not otherwise possess, it is something superadded to the intrinsic power of the word. For this direct influence, the Psalmist prays: " Open ^jou mine eyes, that I may behold wondrous things out of thy law ;"a and for this, the prayers recorded in the New Testament were offered: "Lord, increase our faith."3 "Lord, I believe; help thou mine unbelief."4 This influence operated on the two disciples, when their understandings were opened, that they understood the Scriptures.5 This influence is prayed for by every child of God, when, as he opens the Bible, he prays that what he is about to read, may be blessed to the good of his soul. And it is prayed for by the faithful minister of the gospel, and by every devout hearer, when at the beginning of a sermon, they ask God to make his truth effectual.

Besides the word of truth, the dispensations of Providence are used by the Holy Spirit, as means of sanctification. Afflictions are often blessed to the spiritual good of God's people. David says: "Before I was afflicted, I went astray; but now have I kept thy word."5 These afflictions are chastisements which our heavenly Father employs, to make us partakers of his holiness."7 In themselves, afflictions have no sanctifying efficacy, and many who are tried by them, are incited to greater hatred of God; but the Holy Spirit accompanies them to the believer with a sanctifying power, and uses them to wean his affections from the world, and fix them on God. When outward things either cease to give him enjoyment, or produce positive grief and pain, he finds within him a source of happiness, in the exercise of faith and hope in God. Hence, in his darkest hours, as to worldly prosperity, the believer

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sometimes finds his prospects of heaven most clear, and his foretaste of future blessedness most delightful.


We have said, that the Holy Spirit continues to sanctify those whom he has regenerated. In consequence of this, they persevere in a course of holy obedience to the end of life. Whatever struggles it may cost, and whatever temporary departures from the straight line of duty may mark their course, they are graciously preserved from total and final apostacy. This truth may be proved by the following arguments:

1. By the will of God, as revealed in the Holy Scriptures, that which is produced in regeneration, is immortal. This is signified by the language of the Scriptures: "The hidden man of the heart, in that which is not corruptible."1 "Being born of the incorruptible."2 "Whosoever is born of God, doth not commit sin, for his seed remaineth in him."3 Grace in the heart is here represented as incorruptible and abiding, and as securing its possessor from sin, that is, from a life of sin, such as unregenerate men pursue. The same truth is taught in these words of Christ: "He that believeth, hath everlasting life, and shall not come into condemnation, but is passed from death unto life."4 The new life which grace produces, is in the present possession of the believer, and is here called everlasting. Its perpetuity is asserted in another form, in the words "Neither shall he come into condemnation." If one who has been made a new creature, and justified by faith, can return to the state from which divine grace has rescued him, he will come again into condemnation; but this is declared in these words of the infallible teacher, to be impossible: "If they who have passed from death to life, may return again to death, their present life is not everlasting;" and the assurance, neither shall come into condemnation, is groundless. The same truth is exhibited in another light, in these words of Paul: "Knowing that Christ, being raised from the dead, dieth no more, death hath no dominion over him; likewise reckon ye yourselves to be dead indeed unto

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