Thus does the Spirit help our infirmities, and make intercession for us, with groanings which cannot be uttered. And from these considerations we may learn,

1. To be careful not to grieve the Holy Spirit of God. Is it so, that "nothing good, nothing strong, and nothing holy" can be effected without the aid of this divine and powerful agency? Then, surely, we ought to be extremely cautious how we "do despite to this Spirit of grace," lest he take his departure from us, and leave us to the wretchedness of our own blindness and hardness.

One single consideration will show us how important it is for us, as Christians, "to walk in the Spirit." Though it must be admitted that the Holy Scriptures are an infallible guide in all matters of faith and practice, yet it is equally certain, that as it respects individuals and individual cases, they speak only in general terms. We do not find any of us there called by name, with an express command that thus, and so, we must do in every particular circumstance. And there are, in the course of our pilgrimage, a thousand circumstances, often critical and perplexing, in which we find ourselves at a loss how to act. Here the influence of the Holy Spirit comes to our aid, reflects light upon our path, imparts consolation and strength to our hearts, and teaches us how to apply the commands and promises of God to our particular cases and circumstances. Should we not, therefore, welcome the visitations of this heavenly Comforter, and follow, scrupulously and diligently, his sacred dictates? "As many as are led by the Spirit of God, they are the sons of God." We may learn,

2. How deceitful is that system of religion which excludes from it the conscious agency of the Holy Spirit. Take from Christianity this Spirit, and you strip it of one of its most striking peculiarities. It is the Spirit of life in Christ Jesus, which makes us free from the law of sin and death." As the tree without sap is dead, so that heart which is destitute of the Spirit of God is dead-dead to God -destitute of all spiritual life-to all feeling of true, religious enjoyment-and, of course, can perform no acceptable service in the sight of God. So essential, indeed, is the possession of this Holy Spirit, that the apostle declares, "no man can call Jesus Lord, but by the Holy Ghost;" that is, as I conceive, no man can call Jesus his Lord, can claim him as his Saviour, who has saved him from his sins, but he who is enabled to do so by having received the "Spirit of adoption, crying," in his heart, "Abba, Father."

Away, then, with all idle notions about having a religion destitute of the Spirit of God! No! It is this Divine Agent which awakens the sinner, converts and sanctifies him; which guides, sustains, and comforts the believer, through the whole course of his pilgrimage

This subject affords,

3. Unspeakable comfort to the weak, the trembling, and oftentimes sorrowful, Christian. Under the unavoidable toils and burdens of life, such are frequently tempted to think that their afflictions are intolerable. Indeed they would be, were it not for the aid and the consolations afforded them by the eternal Spirit. Let all such know that "the battle is not to the strong, nor the race to the swift, but of God that showeth mercy." It is not by human might, nor human power that the battle is fought, or the victory won, "but by my Spirit," saith the Lord. If ye, therefore, "being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him.”

While the heart of the weak believer trembles under the unavoidable burdens of life, often fearing that he shall one day fall under the hands of his enemies, he hears the yoice of his heavenly Shepherd, saying unto him, "Fear not ;" "greater is he that is for you than he that is against you." To this consoling declaration, the Divine Spirit sets his seal, stamps it upon his heart, leaving the impress of God's own image, on which is written, "God is love." This revives his drooping spirit, and he thanks God, and takes courage.

4. The subject affords great encouragement for perseverance in prayer to God. In what particular exercise does the Spirit help us? Though he enlightens the understanding, strengthens our faith, gives stability to our affections, and imparts vigor and activity to our souls, yet all this is done in answer to our prayers-to those groanings which are preduced in the heart by the intercessions of the Holy Spirit. If, therefore, we would enjoy the full benefit of these intercessions, we must be faithful co-workers with the Spiritwhere he leads we must be willing to go-what he dictates, we must be willing to speak and do-and the desires which he creates in the heart, we must pour forth, as we are able, in fervent prayer to Almighty God.

It is in this way, and in this way alone, that we may expect the fulfilment of the promise, "I will be their God, and they shall be my people." Yes! it is in answer to mighty prayer, that prayer which is inspired by the Spirit himself, that the soul is "filled with all the fulness of God." And who can doubt that God will answer such a prayer? Will he not grant that request which is of his own dictation? Surely he will. Let, then, the humble Christian continue "instant in prayer," "open his mouth wide," ask for much, even the constant "indwelling of the Holy Spirit," and God shall grant him the desire of his heart.

It is by this means that every thing "is sanctified by the word of God and prayer." And the more abundantly this true spirit of prayer prevails, the more abundantly shall our own souls prosper,

and the more extensively shall the "word of God prevail," and the kingdom of Christ be extended upon the face of the earth. When the hearts of professing Christians shall every where be imbued with this Divine Spirit, by whose holy dictates they shall be led forth in earnest and united prayer to God, though it may be only by "groanings which cannot be uttered," then "shall the kingdoms of this world become the kingdoms of our Lord and his Christ," and God shall every where be worshipped "in spirit and in truth."

SERMON V.

BY REV. NATHAN BANGS, D. D.,

NEW YORK.

SUBMISSION TO GOD.

PSALMS, XLVI. 10.

BE STILL, AND KNOW THAT I AM GOD.

THESE words were addressed to heathen. Against the God of Israel those "heathen raged-the kingdoms were moved," even though when he "uttered his voice the earth melted." In the midst, however, of all this frenzy and rage, the people of Israel remained unmoved by terror, because they could say, as the Psalmist expresses it, "The Lord of hosts is with us; the God of Jacob is our refuge." And with a view to impress their minds with a suitable sense of his supreme dominion over all things, and thus to inspire them with adoration to his character, they are invited to "Come, and behold the works of the Lord, what desolations he hath made in the earth-he maketh wars to cease unto the ends of the earth-he breaketh the bow, and cutteth the spear in sunder-he burneth the chariots in the fire." How vain the impotent rage of these heathen, who armed themselves against the mighty God of Israel who doeth all these terrible things! Their only safety was in a humble submission to his government; to be still, and know that he is God.

To know God, is one of the primary duties of man; and the neglect of this duty is, therefore, one of the most prolific sources of the vices and irreligion prevalent in our world. Hence, says our Saviour, "This is eternal life, to know thee, the only true God, and Jesus Christ whom thou hast sent." The knowledge of God, however, inculcated in the Sacred Scriptures, does not suppose that we are able to "find out the Almighty to perfection." "Full orbed with his whole round of rays complete," he eludes the grasp of finite minds; so that we may say, "he draweth back the face of his throne, and spreadeth a cloud upon it." But though the "full glories of his

mind" are not to be perceived by the feeble powers of man, he has condescended to make such a revelation of himself as to give us that knowledge of his perfections which is essential to our happiness and salvation.

While, therefore, it is allowed that only a small part of his ways are comprehended by us, there is a sense in which it is most important for us to "acquaint ourselves with him;" we must know him as our God, who is "reconciled to us through the Son of his love," and that we are reconciled to him by faith in Jesus Christ, "in whom we have redemption, even the forgiveness of our sins." When we thus know him, we feel in our hearts that God is love, and that he "dwelleth in us, and we in him." All who in this sense know God, are prepared to submit to him in all the dispensations of his providence and grace.

This is the duty, as I humbly conceive, taught in the text-" Be still, and know that I am God." This implies,

I. A SUBMISSION TO WHATEVER GOD COMMANDS.

A thousand objections are perpetually urged, especially by unregenerate sinners, against the commandments of God. Though they may not array themselves in direct hostility against God, and adopt the express language of the slothful servant, "Thou art an hard master," yet the impious sentiment exists and rankles in their hearts, and vents itself in some form or other. When they are called upon to repent, they excuse themselves by saying they have no power to repent; thus implying that God requires an impossibility at their hands. To this, and all other objections of a kindred character, which sinners make, either expressly in so many words or implicitly by their conduct, God furnishes them with a decisive answer in our text-Be still, and know that I am God. "Know thou, O man, that I, who am infinite in wisdom, power, and goodness, not only have a right to command thy services, but that the perfections of my nature preclude the possibility of commanding any thing wrong, any thing unkind, unwise, or even that is not for thy highest interest to do. Submit, therefore, to my requirements,

and thou shalt live."

Others take an occasion to excuse themselves from a prompt obedience to the commandments of God, by what they suppose the text itself requires. Be still, say they, implies that we are to wait God's time, which he, as a Sovereign, has set for our conversion and salvation. And by this erroneous interpretation of the text, they strive to content themselves in their sins, foolishly charging them upon the sovereignty of God. I do not deny God's sovereignty, but I deny that it furnishes any just excuse for sinners to delay the time of their repentance; or that it will in any degree lessen the