their existence, if it can ever be understood, must be left for the light of another world. And this doctrine is most important; it must forever remain undecided to which of these Divine Three we are most indebted for his share in the work of salvation; each is the object of harmonious and eternal adoration. The expression is capable of three meanings:* it may mean either the love of which the Spirit is the author in the heart of the believer; or the love of which the Spirit is himself the object; or, lastly, and most probably, the love which the Spirit bears to them that believe. It is in the last view that I shall consider it.

ence.

II. "The love of the Spirit," as a motive to Christian obediThe Spirit shows love as much as the Father or the Son, though we much more frequently hear of the love of God and of Christ in Scripture. And the love of the Spirit is as much a motive to duty as the grace of Christ itself. The Spirit's opera⚫tions on the heart are indications of intense attachment. As the love of Christ is displayed chiefly in an external work, so the love of the Spirit is exhibited in his internal operation on the soul.

In order to illustrate this love, consider,

1. The absence of any thing on our part fitted to attract or invite that Holy Agent. "Not of works, but of his mercy, He saves us by the renewing of the Holy Spirit." That the Spirit of God should dwell in a holy mind may be well believed; but what manner of love was this which impelled the Spirit to visit and inhabit as his temple such a mind as that of the natural man! The Spirit is perfectly free and sovereign in his first approaches to the soul.

2. Consider the fruits of the Spirit: "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;" of what high value are these! What light, order, and beauty they spread over the character! How much they make it to differ from what it would else have been! The difference between nature and chaos is not greater than the difference here produced, when he who was dead in sin is made to dwell in love, to delight in God, and in whatever tends to his glory and the good of man!—a state as superior to that of mere human nature, as the soul is superior to the world of matter.

association with God. It is interesting to observe that Mr. Hall, having been at an early period of his ministry skeptical respecting the personality of the Holy Spirit, appeared in after years peculiarly attentive to this important doctrine, and proportionately zealous to impress it on his hearers. The present sketch illustrates this remark, which had received a more conspicuous illustration in his beautiful tract on "The Work of the Holy Spirit." [Vol. i., p. 233-245, in this edition of his works.]-GRINFIELD.

Dr. Doddridge interprets the expression as denoting "the love which is the genuine fruit of the Spirit." "Some," he remarks, "would explain it of the love which the Spirit bears to us, or of the affection which we owe to that gracious Agent; and were we certain that either of these were the genuine sense, important consequences would follow." Mr. Hall has preferred the most exalted and the most interesting of these three acceptations; the most probable, also (I concur with his opinion), as that which takes "the love of the Spirit" in a sense parallel with "the love of God” in the apostolic benediction, and with "the love of Christ" as mentioned Romans, viii., 35; 2 Cor., v., 14, and that which best agrees with the claim of Christ thus associated with the claim of the Spirit. "I beseech you by the Lord Jesus Christ, and by the love of the Spirit." Most of the commentators, however, in unison with Doddridge, understand that "love" which is named as the foremost fruit of the Spirit."-Gal., v., 22.-GRINFIELD.

3. Consider the happiness imparted by the Spirit. The word of promise has no power to comfort, until it is applied by the Spirit of promise. If we abound in hope, it is through the power of the Holy Spirit. He is emphatically the Comforter; there is no true joy without his influence.

4. Again, the Holy Spirit is the grand and only preparation for eternal happiness. The Spirit seals his subjects to the day of redemption; He gives such a sense of God, and such a union with God, in Christ, as fits them for the heavenly inheritance. They have the first-fruits of the Spirit now; what, then, will be the harvest!

5. Once more, "the love of the Spirit" is displayed in this, that He continues to operate on the heart, amid so much opposition, and so much ingratitude. How often, as the most sincere will acknowledge, have we turned away from his gentle admonitions and silent insinuations, instead of sitting as disciples at his feet, and hearing his voice! It is true that He may have left us for a season in darkness, but how soon was he ready to return to the forsaken mansion, to revive his work as in former times, and retouch his operations! It might have been expected that we should never think of walking in our own light, nor surround ourselves with sparks of our own kindling, instead of his divine illumination; but how different the fact has been, the experience of most believers affords them melancholy proof. Consider, then, the love of the Spirit, as thus variously manifested, in its sovereignty, its blessed effects, its persevering steadfastness; and how powerfully should it induce us to devote ourselves to the Lord. III. And, by way of brief improvement,

1. Surely we should show returns of love to this Spirit of love; we should regard Him as a specific object of attachment and acknowledgment. If that Spirit which garnished the heavens, which moved on the face of the waters, which sustains and orders all things in nature, condescends to irradiate our darkened souls, what reverence, what gratitude, should we bear to Him! "Will God indeed dwell on the earth?" This is such a condescension as can be paralleled only by that of Jesus Christ! And as He took our nature, so the Spirit imparts his own.

2. We should show ourselves meek and docile to such a Teacher and Guide; prize his influence, thirst after this living water, and never cease to cry, "Lord, evermore give us this bread!" Never let us grieve our Comforter, or where shall we obtain comfort? If we cause this vivifying and sanctifying Spirit to depart, nothing but the deadness of the carnal mind can ensue. Our highest interest is to keep on terms of holy amity and intimacy with Him; to be led by the Spirit, as the children of God, and prepared to walk in all his ways.

3. Let us vindicate the character of this Holy Spirit from all low notions or impressions of his person, his dignity, his power, and importance. Let us pray in the Spirit, walk in the Spirit,

war after the Spirit; "the weapons of our warfare are not carnal," and not in our own strength. Let us lay all our conquests at the throne of his grace, and never sacrifice to our own net. Let us hold fast the mystery of the Father, Son, and Spirit, which, though beyond the province of the understanding, is written with a sunbeam, as it appears to me, in all the Scriptures.

Then we shall have much of heaven realized even on earth; we shall come to Mount Sion, to the innumerable company of angels, to the church of the first-born, to Jesus Christ, and the blood of sprinkling: our conversation will be in heaven; and we shall possess such a serenity and cheerfulness of spirit, as will make it manifest to all that we are the pupils of Divine wisdom, recipients of the Divine Spirit, power, and grace. In a word, we shall have God for our Father, Christ for our Redeemer, the Spirit for our Sanctifier.

LXIX.

THE DIVINE INTERFERENCE ON BEHALF OF CHRISTIANS.* PSALM xlvii., 4: He shall choose our inheritance for us.

[Preached at Leicester, date unknown.]

AN allusion here appears to be made to the division of the earth among the sons of Noah after the Deluge. See Deut., xxxii., 7, 8, 9. The division was made by lot, but yet was under Divine direction, so that each family received that particular portion most suited to their peculiar habits and character. It was the same at the time of the division of the land of Canaan among the sons of Jacob: it was made by lot. But though the lot was cast into the lap, the whole disposing thereof was of the Lord. On his part the choice was sovereign; on theirs it was voluntary. This is the literal meaning of the passage. We shall now inquire in what respects this gracious interference on the part of God holds good in the present day, without indulging any of those arbitrary and enthusiastic impressions which many good people have allowed.

Here remark, that in no case does the Divine determination interfere with the exercise of free agency on our part. It is not a separation of causes from their effects, or in any sense a violation of the ordinary course of events. We are required to plough and to sow before we can reap, just as if the Divine aid in bringing the harvest to perfection were not required. It is the sophistry of indolence to sit still under an ostensible regard to Divine agency. Causes are as much under Divine control as effects; and without activity in the one, it is presumption, and not faith, to expect the other.

1. The constant interference on the part of God regards every thing relative to our condition in this finite state of being. The appointment of our prosperity-adversity-sickness-temptations-infirmities of body or mind, personal or relative-the connexions we form-the places we choose for residence-in fact, every circumstance relating to our present condition, however minute or apparently unimportantthese all form parts of the Divine choosing, however hard it may be to reconcile superior determination with the free and unrestrained choice which every individual makes for himself. This superintendence is as extensive as it is minute. He telleth the number of the stars, and he counteth the hairs of our head. In its operation it touches the springs of human determination, without at all infringing on individual liberty; and directs man to the choice, while man chooses for himself. In its vast and boundless efficiency, it comprehends the little circle of our own agency-bounds it, checks it, controls it, and renders it subservient to the purposes of infinite wisdom and benevolence.

2. It includes the special regards which God pays to his own people. "This people have I formed for myself," &c. That interference which is strictly just towards all, towards the people of God wears an aspect of kindness and complacency. It is the discipline of a parent rather than that of a judge, regulating every present arrangement, as provisional and subsidiary to their future and eternal interests.

3. The Divine Spirit chooses our lot, by leading, directing, and regulating the choice we make for ourselves; not by a powerful and immediate control of the will, but by implanting those principles in the mind which, in their voluntary exercise, will form a choice agreeably to the Divine mind. "It is God that worketh in us both to will and to do of his good pleasure."

II. The propriety and advantage of leaving the choice of our inheritance to God. This is, indeed, nothing more than cheerfully recognising the just exercise of his own prerogative; He will eventually do it, whether we will or not. But it is best voluntarily to leave it with God, because, 1st. It is infinitely wise and fit that He should choose our inheritance for us. To show the propriety of such a disposition, Jeremiah drew his followers to the potter's field: read Jer., xviii., 2-6. Many of the events and changes of life are forced, as it were, upon us, by the circumstances with which we are surrounded; and if we possess a consciousness of having left the choice of our condition with God, how sweet is the reflection, even though that condition may not be agreeable to our wishes! How very few of the benefits we enjoy are the result of our own wisdom and foresight! "It is not in man that walketh to direct his steps." Every agent in society, and every element in nature, may be charged with a blessing or a curse; and whether the one or the other should light upon us, can best be left to the determination of Him who knows both what we are and what we should be made.

2. This arrangement is infinitely best for ourselves. The task of

first forming a human soul for glory, and then bringing that soul to its possession, is what none but God himself could accomplish. The whole of the host of heaven combined would shrink from the charge of conducting but one soul through such a world of snares and enemies: how great the wisdom, then, to "bring many sons to glory!" Good men themselves also have felt the difficulty in reference to their own case; and the best of them have discovered their wisdom in proportion to the confidence they have reposed on the Captain of their salvation. "Hold thou me up, and I shall be safe."

How awful has been the condition of many, who, following their own worldly propensities, and not regarding the word or the will of God, have made choice of an inheritance for themselves! Witness the case of Lot. Led aside by the well-watered plain, he heeded not the character of its inhabitants, nor the snares and temptations to which himself and his family would in this situation be exposed. Witness, also, the case of the Jews in the days of Jeremiah, who warned them not to go to Egypt: see Jer., liii., 7-22.

We may apply the same inquiry to many of ourselves in the present day. Have we not sought our temporal interests too much to the neglect of our spiritual welfare?

Again: Have not Christians felt their satisfaction to rise in exact proportion to that degree of implicit confidence they have reposed in a Divine and unseen hand?

What encouragement have we to the exercise of this confidence, from the ultimate promises which are made to us? Heaven is our purchased inheritance, and He who gave his own Son as the price of this purchase, will surely, with infallible wisdom and love, conduct us to its enjoyment.

LXX.

OBSCURITIES OF PROVIDENCE EXPLAINED.*

JOHN, Xiii., 7: What thou knowest not now, thou shalt know hereafter.

I. There are many parts of the dispensations of Providence which are at present extremely intricate and mysterious.

1. In relation to the Church at large; such as the speedy and extensive corruptions of Christianity, the early dissensions which obscured the lustre of the Reformation, the unexpected revival of the papal cause in Europe, after it had appeared to be irrecoverably depressed.

2. In the more private history of Christianity, many are the cloudy dealings of God, which seem perfectly unaccountable, which we find it difficult to reconcile with the Divine faithfulness and goodness. "All these things are against me."

* From Mr. Hall's own manuscript.