1. This supposes, what the gospel uniformly teaches, our dependence on the grace of God in the religious life. Though we are moral and intelligent beings, yet such is the depravity of our nature, that "we are not sufficient of ourselves to think any thing, as of ourPaul confesselves, but our sufficiency is of God." ses," By the grace of God I am what I am-I labored abundantly, yet not I, but the grace of God which is with me."

2. The expression implies, that there is a supply of the Spirit for them who seek it.. "It hath pleased the Father, that in Christ all fulness should dwell, and of his fulness we may all receive grace for grace-grace sufficient for us-grace which is made perfect in our weakness.

3. It farther imports an actual participation of such measures of grace as are competent to the exigencies of the Christian life.

It is the office of the Spirit, to transform us by the renewing of the mind-to carry on the work of sanctification in us to secure us against temptations-to preserve us from apostasy-to comfort us in afflictions -to assist us in prayer to seal us unto the day of redemption to witness with our Spirits that we are the children of God. When we are filled with the Spirit, we enjoy his influences in these various respects.

We are to ask large communications of grace. Among real Christians there are different degrees of holiness, constancy, zeal and hope. Some under the same means make greater attainments; and some with the same holy attainments have greater comforts than others. All should seek such a fulness of the Spirit, as to rise more and more above their infirmities, imperfections and fears, and to abound more and more in purity, peace and joy.

This fulness implies a steady enjoyment of the Spirit. As we are always dependent on the influence of providence for the support and comfort of the natural life,

so we are always dependent on the influence of grace for the preservation of the religious life, and for those hopes and joys which spring from it. The Apostle says, "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I live in the flesh, I live by the faith of the Son of God." We should not content ourselves with occasional good frames, but desire grace, that we may walk worthy of the Lord to all pleasing, and be fruitful in every good work.

The expression farther implies grace to help in time of need. The christian in his course of probation experiences a variety of trials-he passes through prosperity and adversity-he meets with temptations from without, and oppositions from within. He is sometimes in darkness and fear, and sometimes in light and joy. In this variety of circumstances, he needs grace to help: It concerns him therefore to keep near toGod, and to maintain daily intercourse with him, that he may receive grace suitable to his condition and adequate to his wants.

This fulness imports growth in holiness. As the Spirit is given to carry on the work of sanctification in the soul, so one who is filled with it will be full of goodness-full of every virtuous temper and work. It is vain to pretend, that we have the presence of the Spirit, further than we bring forth his holy fruits.

4. I would observe; this fulness of the Spirit is opposed to excess-to all irregularity, wildness and extravagance, as well as to gross palpable vice.-Thedivine operations on the minds of Christians are calm and rational, tending not to confusion, but to peace.

As God has given us a complete revelation, it cannot, in the present day, be a work of the Spirit to communicate new revelations, but to direct us in the use of that which we have. Nothing, therefore, is to be regarged as a dictate of the Spirit, which contradicts, or goes beyond that which is written. By this we must

try every Spirit, whether it be of God. By this only can we distinguish the divine influence from the delusions of fancy, or the suggestions of Satan. We are not to suppose this influence to be perceptible immediately and by itself: Its correspondence with the word of truth is the evidence by which we know its divinity. In its ordinary operations it is "the Spirit of a sound mind." It disturbs not, but assists the sober exercise of reason. Paul says to the Corinthians, "The Spirits of the prophets are subject to the prophets." Many, in the Corinthian church, had run into great excesses in their worshipping assemblies. They either unauthorised assumed the business of preaching, or conducted it in a reprehensible manner. Several would speak at once, confounding and interrupting one another. Such as could speak in unknown tongues preferred these to plain edifying language. In the multitude of speakers, their worship was protracted to an unreasonable length. The Apostle reproves these disorders. He says, if a stranger should come into their assemblies, he would think they were mad. He instructs them, that not every private Christian, but the prophets only should speak in the church; that these should speak by course, one after another, and not more than two or three in the same meeting; that they should utter with the tongue words easy to be understood, that so all may learn and be comforted.

Some in excuse for their extravagances, would plead, that they were under an uncontrolable operation of the Spirit that, they had no command of their tongues, that their zeal boiled with a fervor which must have vent. But the apostle tells them, the Spirit never urges men to excess, or dispossesses them of the power of selfgovernment. "The Spirits of the prophets are subject to the prophets; for God is not the author of confusion, but of peace, as in all churches of the saints."

This we should always bear in mind, that the operations of the Spirit are consonant to sound and sober

reason; and the more one is filled with the Spirit, the farther is he removed from every irregularity of temper, excess of passion and indecency of behavior.

The good Christian feels a concern for the honor of the gospel and the salvation of his fellow sinners. But if under pretence of godly zeal, the private Christian, or the youthful convert assumes the public teacher, he wanders from his place he runs to excess-he stretches himself beyond his line; and this irregularity is not a fruit of the Spirit, but a work of the flesh.

A true Christian desires to see greater purity in the church. But if his zeal urges him to withdraw from the church instead of laboring to reform it; this is an excess; and this operation of zeal is from the Spirit of the world-not from the Spirit of God.

The sinner under convictions has a deep sense of guilt and danger, and an ardent desire to escape eternal wrath. But if he falls into horrible, despairing apprehensions of his state, this is an excess, for the gospel sets hope before him. His convictions may be from the Spirit; but his despondency proceeds from some other cause.

The awakened sinner gives himself much to prayer; and, as far as he is influenced by the Spirit, he prays with deep humility and earnest desire, and he seeks silent retirement. Now if, instead of repairing to his closet and pouring out his heart before God in secret, he goes into the highways and fields, and utters his prayers with noisy vociferations, he is filled with pride, not with the Spirit; for in such prayers there is excess. I proceed to shew,

III. What we are to do, that we may be filled with the Spirit.

This the Apostle enjoins as matter of duty. We are required to" have grace, that we may serve God acceptably." It is usual in scripture to command as duty, the same things which are promised as a privi. lege; because, in order to our receiving the promise,

there are means to be applied. God promises, “A new heart will I give you." And he also commands, "Make you a new heart." Conversion, though a gift of divine grace, is a gift bestowed in such a way as leaves occasion for the use of means.

We are not to suppose that any thing done by us de serves the influence of the Spirit. Whatever connexion there is between the means used by us, and the benefits bestowed upon us, it is a connexion founded in divine favor.

Nor are we to suppose, that those endeavors, which are the means of obtaining the Spirit, originate from ourselves. The gospel is a ministration of the Spirit. Where God sends the former, he grants the latter. And these are the spring of all the good thoughts, desires and resolutions which are found in fallen men. Hence the conversion of sinners, and the sanctification of believers, are as really owing to the sovereign grace of God, as if they were wrought immediately, without any endeavors of ours. We are to acknowledge the grace of God in such a sense as excludes personal worthiness; but not in such a sense as excludes personal obligation.

That we may be filled with the Spirit, we must be filled with the knowledge of God's will. The new man is renewed in knowledge. He is begotten by the word of truth, as well as born of the Spirit. God grants the Spirit in the hearing of faith. Faith comes by hearing, and hearing by the word of God.

We must exercise ourselves in serious consideration; for it is by this that knowledge is reduced to practice. We must contemplate the purity and extent of God's law, compare ourselves with it, and judge ourselves by it. We must attend to the threatenings and promises of the gospel, and apply them as far as they are pertinent to our character. We must meditate on the solemn scenes of futurity, the nature and necessity of repentance, the boundless mercy of