they may have been resisted; but in this, though infinitely the most important, an ill disposition reigns so triumphantly as to repel every attempt. He that fears his fellow creature, defies his Maker; he that is grateful to an earthly benefactor, insults an heavenly one; he that shrinks from bodily harm, plunges his soul into hell; he that attaches boundless importance to time, trifles with eternity. And all this will he continue to do, amidst the revealed glories of heaven and terrors of hell; amidst the warnings of wrath, and the wooings of mercy; amidst the tears of the Saviour, and the lamentations of angels; amidst the reproofs of his conscience, and the anticipations of destruction. Such, alas! is man. What words can adequately describe a disposition so deplorable! The second part of our plan, which was to examine the aspect of the Spirit's work on the previous condition of man, has now been executed, and the result of it may be summed up in a few words. The necessity of the Spirit's influence in order to conversion does not argue a want of power in man, but it does argue a contrariety of disposition; and this, it is afflictive to say, to an extent most astonishing, and almost incredible. It re mains for us to observe, in the last place, the aspect of the Spirit's work in relation to the ways of God. PART III. THE ASPECT OF THE SPIRIT'S WORK IN RELATION TO THE WAYS OF GOD. THE ministration of the Spirit, or the employment of his almighty energy to accomplish the transformation of a sinner's heart, is one of the ways of God, or a part of his general administration towards the children of men. As such it has by no means an isolated character, but stands connected with all other parts of the same administration; and in this connexion it has features of great excellency and importance. Some of these we have been led indirectly to notice in the preceding portion of this volume; but they call for a more distinct and prominent exhibition. Before we enter further upon this part of our subject, it will be necessary to observe the two principal views in which the ministration of the Spirit is exhibited to us in the sacred oracles. On the one hand it appears as an unsolicited effectual operation; as in such passages as these: "This is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts. I will take away the stony heart, and give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my ways. Thy people shall be willing in the day of thy power." Heb. viii. 10. Ezek. xxxvi. 26. Psalm cx: 3. On the other hand, it appears as a blessing to be obtained by prayer: "Turn you at my reproof; behold, I will pour out my Spirit unto you. If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them that ask him? If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not." Prov. i. 23. Luke xi. 13. James i. 5. It cannot be necessary to enter into any argument upon the point which these passages establish; since, if they do not exhibit a twofold aspect of the ministration of the Spirit, it would seem difficult to know how language is to be understood. The blessed God, we are informed, sends his Spirit into the heart of some who do not seek him; but he is also Р |