dead, and then say whether they stand less in need of it, whether they are more independent of their Eternal Father. It cannot be if Christ's human nature needed the Spirit of God, it must be necessary for ourselves; and we conclude also, that as it was bestowed on Christ, so also will God send it to us, among those other " good and perfect gifts" which he has promised to them that ask him.* Having thus ascertained that the Holy Ghost does influence the hearts of those * We may here observe, that although the inference is not expressly stated in the text, yet the conclusion is evident, that it is in Christian baptism that we are to look for the first infusion at least, of the Holy Spirit into the heart. If the example of Christ be a warrant for our anticipating the gift of the Spirit at all, it is equally a warrant for our anticipating it at the same time, and in the same manner; that is, as with him the baptism with water became a baptism with the Holy Ghost, so it does with us, and the sign in baptism, and the thing signified, are not, and cannot be separated. But we must conclude further, that this is not the case unless the rite be performed by an authorized minister of God. It is Christ" which baptizeth with the Holy Ghost," John i. 33; and that cannot be said to be his baptism, or to be performed by him, which is not performed by one delegated by himself. Nor do I see how any can now be said to be delegated by him, who have not received their commission in succession from those whom he himself vested with power and authority to baptise. D 2 who are partakers of the life and death of Jesus, that is, of every real Christian, we are now at liberty to have recourse to other parts of Scripture, to discover what may be its operations. And, by the grace of God, we may now do it without fear of misinterpreting by taking what appears to be the plain meaning of the passages selected; for, if our argument holds good, the very fact of the Spirit descending in a "bodily shape" upon Christ, proves that those passages which mention its operations do not allude to any general exercise of God's power over our wills, but a particular influence of his Spirit, distinct from that directing and superintending care which orders aright the system of things that be. I. In the first place we collect, that the Holy Ghost revealeth the will of God. In the first ages of the Church, when the infant society stood in more need of the guidance and direction of a superior power, the Holy Ghost assumed a more manifest control over the wills of men than it does in these days. Not that the belief and conduct of good men does not now frequently take its origin from its suggestions in their hearts; for this we shall find we are bound to admit; but that we are not now, as then, able to pronounce upon its operating presence. The inspired teachers of Christianity knew when the Holy Ghost spoke to them. It is recorded, that "while Peter thought on the vision, the Spirit said unto him, Behold three men seek thee;"* that "the Holy Ghost said, Separate me Barnabas and Saul."+ We must not, however, suppose, that because the voice of the Spirit does not speak so clearly, or so loudly, as it was wont to do, it is therefore silent, and has ceased to reveal unto us the will of God. No; the "Spirit of God" is made the "Spirit of Christ, and Christ has promised that "he shall teach us all things, and bring all things to our remembrance; "§ that "the Spirit of truth will guide us unto all truth," and " testify of him." St. Paul too tells us, that "the things which God hath prepared for them + Acts xiii. 2. * Acts x. 9. § John xv. 26. || John xvi. 13. + Rom. viii. 9. ¶ John xvi. 26. that love him, God reveals them by his Spirit; for the Spirit searcheth all things, yea, the deep things of God;"* and that "the Spirit itself beareth witness with our spirit, that we are the children of God."† If this be true, what shall we say to the conduct of those men who expect to comprehend aright the doctrines of the Gospel, and to appreciate properly its promised privileges, without once applying for this necessary assistance; and when we learn that it is "to them that obey him" that "God hath given it," and that "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, "§ where is the wonder that the Gospel is to this day a matter of discussion? The creeds of the wicked must ever be as discordant as their dispositions; and as they do not influence their practice (though oftentimes the practice forms the creed), it matters little what they are. The faith of the righteous can never differ in any essential point, for to 1 Cor. ii. 10. + Rom. viii. 16. § 1 Cor. ii. 14. Acts v. 32. ་ them God gives his Spirit, and he will guide them unto all truth. II. Again, the Holy Ghost sanctifieth. Spiritual knowledge and holiness go hand in hand, for those to whom the Holy Ghost reveals the will of God, the same it sanctifies or makes holy, by dwelling in their hearts. The natural inclinations frequently lead to that which all laws condemn, but it is impossible that a spiritualised will should fix its affections upon any thing but what is holy, and agreeable to the nature of the great ordainer of all righteousness, the perfect God himself. We learn that "the fruit of the Spirit is in all goodness, and righteousness, and truth;"* and again, "that the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;"† and St. Paul, addressing the Corinthian church, assures them, that unrighteousness was incompatible with the presence of the Spirit; "Know ye not that the unrighteous shall not inherit the kingdom of God, and such were some of you, but ye are washed, but * Eph. v. 9. + Gal. v. 22, 23. |