name of the Lord. It is his office to present the mysteries of salvation; the truths which relate to the mediation of Christ and the riches of his grace, in so penetrating and transforming a manner, as to render them vital, operating principles, the food and the solace of our spirits. Without his agency, however intrinsically excellent, they will to us be mere dead speculation, an inert mass: it is only when they are animated by his breath, that they become spirit and life.

It is his office to afford that anointing, by which we may know all things; not only by a light which is merely directive to the understanding, but which so shines upon the heart, as to give a relish of the sweetness of divine truth, and effectually produce a compliance with its dictates. It belongs to him to seal us to the day of redemption; to put that mark and character upon us, which distinguishes the children of God, as well as to afford a foretaste and an earnest of the future inheritance. And hereby, saith an apostle, we know that we are of God, by the Spirit which he hath given us. It is his office to subdue the corruption of our nature, not by leaving us inactive spectators of the combat, but by engaging us to a determined resistance to every sinful propensity, by teaching our hands to war, and our fingers to fight, so that the victory shall be ours, and the praise his. To help the infirmities of saints, who know not what to pray for as they ought, by making intercession for them with groanings which cannot be uttered, is an important branch of his office. He kindles their de

sires, gives them a glimpse of the fulness of God, that all-comprehending good; and by exciting a relish of the beauties of holiness, and the ineffable pleasure which springs from nearness to God, disposes them to the fervent and effectual prayer which availeth much. In short, as Christ is the way to the Father, so it is equally certain, that the Spirit is the fountain of all the light and strength which enable us to walk in that way. Lest it should be suspected that in ascribing so much to the agency of the Spirit, we diminish the obligations we owe to the Redeemer, it may not be improper to remark, that the tendency of what we have advanced, rightly understood, will be just the contrary, since the Scriptures constantly remind us, that the gift of the Holy Ghost is the fruit of his mediation, and the purchase of his death. It was his interposing as Emmanuel, God with us, to repair the breach betwixt man and God, that prevailed upon the Father to communicate the Spirit to such as believe on him, and to intrust the whole agency of it to his hands. As the reward of his sufferings, he ascended on high, and received gifts for men; of which, the right of bestowing the Spirit is the principal, that the Lord God might dwell among them. The donation, in every instance, through the successive periods of the church, looks back to the death of the Redeemer, as the root and principle whence it takes its rise, and consequently is calculated to enlarge our conceptions of his office and character, as the copiousness of the streams evinces the exuberance of the

fountain. To him the Spirit was given above measure; in him it resides as in an inexhaustible spring, to be imparted in the dispensation of his gospel to every member of his mystical body, in pursuance of the purpose of his grace, and the ends of his death. It is his Spirit: hence we read of the supply of the Spirit of Christ Jesus, not only by reason of the essential union which subsists between the persons of the Godhead, but because the right of bestowing it was ascertained to him in the covenant of redemption.

2. If we would wish to enjoy much of the light and influence of the Spirit, we must seek it by fervent prayer. There are peculiar encouragements held out in the word of God to this purpose. Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you. To illustrate the readiness of our heavenly Father to bestow this blessing, our Lord borrows a comparison from the instinct of parental affection, which prompts a parent to give with alacrity good things to his children. He will not merely supply his wants, which benevolence might prompt him to do with respect to a stranger, but he will do it with feelings peculiar to the parental relation, and will experience as much pleasure in conferring, as the child in receiving, his favours. It is thus with our heavenly Father: he delights in exercising kindness to his children, and especially in promoting their spiritual welfare. He gives not merely with the liberality of a prince, but with the heart of a father. It is worth remarking, that in relating the preceding discourse, while one

evangelist makes express mention of the Spirit, another speaks only of good things, intimating that the communications of the Spirit comprehend whatever is good. Other things may, or may not, be ultimately beneficial: they are either of a doubtful nature in themselves, or are rendered so by the propensity our corruption gives us to abuse them. But the influence of the Spirit, by its efficacy in subduing that corruption, must be invariably beneficial: it is such an immediate emanation from God the fountain of blessedness, that it can never fail of being intrinsically, essentially, and eternally good. It is also deserving our attention, that the injunction of seeking it by prayer, is prefaced by a parable constructed on purpose to teach us the propriety of urging our suit with importunity. In imploring other gifts (which we are at liberty to do with submission), it is still a great point of duty to moderate our desires, and to be prepared for a disappointment; because, as we have already remarked, it is possible the things we are seeking, may neither conduce to the glory of God, nor to our ultimate benefit; for "who knoweth what is good for a man all the days of this his vain life?" But when we present our requests for a larger measure of his grace, we labour under no such uncertainty, we may safely let forth all the ardour and vehemence of our spirits, since our desires are fixed upon what is the very knot and juncture, where the honour of God and the interests of his creatures are indissolubly united. Desires after grace are, in fact, desires

after God; and how is it possible they can be too vehement or intense, when directed to such an object? His gracious presence is not like the limited goods of this life, fitted to a particular crisis, or adapted to a special exigency in a fluctuating scene of things; it is alike suited to all times and seasons, the food of souls, the proper good of man, under every aspect of providence, and even the exchange of worlds. My soul, said David, panteth after God, yea, for the living God. My soul followeth hard after thee: thy right hand upholdeth me. The most eminent effusions of the Spirit we read of in scripture, were not only afforded to prayer, but appear to have taken place at the very time that exercise was performed. The descent of the Holy Ghost, at the day of Pentecost, was while the disciples were with one accord in one place; and after the imprisonment of Peter and John, who being dismissed, went to their own company, While they prayed, the place where they were assembled was shaken with a mighty wind, and they were all filled with the Holy Ghost. When a new heart and a new spirit are promised in Ezekiel, it is added, I will yet for this be inquired of by the house of Israel, to do it for them.

3. Habitual dependence on divine influence is an important duty. This may be considered as opposed to two things; first, to depending on ourselves, to the neglect of divine agency; next, to despondency and distrust. When the Holy Spirit has condescended to take the conduct of souls, it is unquestionably great presumption to enter upon