Lecture VII. - ON BEING FILLED WITH THE SPIRIT.

Several of my Lectures have been on the subject of Prayer, and the importance of having the spirit of prayer--of the intercession of the Holy Ghost. Whenever the necessity and importance of the Spirit's influences are held forth, there can be no doubt that persons are in danger of abusing the doctrine, and perverting it to their own injury. For instance: when you tell sinners that without the Holy Spirit they never will repent, they are very liable to pervert the truth, and understand by it that they cannot repent, and therefore are under no obligation to do it until they feel the Spirit. It is often difficult to make them see that all the "cannot" consists in their unwillingness, and not in their inability. So again, when we tell Christians that they need the Spirit's aid in prayer, they are very apt to think they are under no obligation to pray the prayer of faith until they feel the influences of the Spirit. They overlook their obligation to be filled with the Spirit, and wait for the spirit of prayer to come upon them without asking, and thus they tempt God.

Before we come to consider the other department of means for promoting a revival--that is, the means to be used with sinners--I wish to show that, if you live without the Spirit, you are without excuse. Obligation to perform duty never rests on the condition that we shall have the influence of the Spirit, but on the powers of moral agency. We, as moral agents, have the power to obey God, and are perfectly bound to obey; and the reason that we do not is, that we are unwilling. The influences of the Spirit are wholly a matter of grace. If they were indispensable to enable us to perform duty, the bestowment of them would not be a gracious act, but a mere matter of common justice. Sinners are not bound to repent because they have the Spirit's influence, or because they can obtain it, but because they are moral agents, and have the powers which God requires them to exercise. So in the case of Christians. They are not bound to pray in faith because they have the Spirit (except in those cases where His influences in begetting the desire constitute the evidence that it is God's will to grant the object of desire), but because they have evidence. They are not bound to pray in faith at all, except when they have evidence as the foundation of their faith. They must have evidence from promises, or principles, or prophecy, or providence. And where they have evidence independent of His influences, they are bound to exercise faith, whether they have the Spirit's influence or not. They are bound to see the evidence, and to believe. The Spirit is given, not to enable them to see or believe, but because without the Spirit they will not look, or feel, or act, as they ought.

I. That Christians may be filled with the Spirit of God

II. That it is their duty to be filled with the Spirit.

IV. The guilt of those who have not the Spirit of God, to lead their minds in duty and prayer.

V. The consequence that will follow if they are filled with the Spirit.

Not because it is a matter of justice for God to give you His Spirit, but because He has promised to give His Spirit to those that ask. "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?" (Luke 11:13) If you ask for the Holy Spirit, God has promised to answer.

But again, God has commanded you to have the Spirit. He says in the text: "Be filled with the Spirit." When God commands us to do a thing, it is the highest possible evidence that we can do it. For God to command is equivalent to an oath that we can do it. He has no right to command, unless we have power to obey. There is no stopping short of the conclusion that God is tyrannical, if He commands that which is impracticable.

3. It is essential to your own growth in grace that you should be filled with the Spirit.

4. It is as important as it is that you should be sanctified.

5. It is as necessary as it is that you should be useful and do good in the world.

6. If you do not have the Spirit of God in you, you will dishonor God, disgrace the Church, and be lost.

There are some, even professors of religion, who will say: "I do not know anything about all this, I never had any such experience; either it is not true, or I am all wrong." No doubt you are all wrong, if you know nothing about the influence of the Spirit. I want to present you with a few of the reasons that may prevent you from being filled with the Spirit.

1. It may be that you live a hypocritical life. Your prayers are not earnest and sincere. Not only is your religion a mere outside show, without any heart, but you are insincere in your intercourse with others. Thus you do many things to grieve the Spirit, so that He cannot dwell with you.

A minister was once boarding in a certain family, and the lady of the house was constantly complaining that she did not "enjoy" religion, and nothing seemed to help her. One day some ladies called to see her, and, protesting that she was very much offended because they had not called before, she pressed them to stay and spend the day, and declared she could not consent to let them go. They excused themselves, and left the house; and as soon as they were gone she told her servant that she wondered these people had so little sense as to be always troubling her and taking up her time! The minister heard it, and immediately rebuked her, and told her she ought to see why she did not "enjoy" religion. It was because she was in the daily habit of insincerity that amounted to downright lying. And the Spirit of Truth could not dwell in such a heart.

2. Others have so much levity that the Spirit will not dwell with them.

The Spirit of God is solemn, and serious, and will not dwell with those who give way to thoughtless levity.

3. Others are so proud that they cannot have the Spirit. They are so fond of dress, high life, equipage, fashion, etc., that it is no wonder they are not filled with the Spirit. And yet such persons will pretend to be at a loss to know why it is that they do not "enjoy" religion!

4. Some are so worldly minded, love property so well, and are trying so hard to get rich, that they cannot have the Spirit. How can He dwell with them when all their thoughts are on things of the world, and all their powers absorbed in procuring wealth? And when they get money they are pained if pressed by conscience to do something with it for the conversion of the world. They show how much they love the world in all their intercourse with others. Little things show it. They will screw down a poor man, who is doing a little piece of work for them, to the lowest penny. If they are dealing on a large scale, very likely they will be liberal and fair, because it is for their advantage. But if it is a person they care not about--a laborer, or a mechanic, or a servant--they will grind him down to the last fraction, no matter what the work is really worth; and they actually pretend to make it a matter of conscience, that they cannot possibly give any more. Now, they would be ashamed to deal so with people of their own rank, because it would be known and injure their reputation; but God knows it, and has it all written down, that they are covetous and unfair in their dealings, and will not do right, only when it is for their interest. Now, how can such professors have the Spirit of God? It is impossible.

There are multitudes of such things, by which the Spirit of God is grieved. People call them "little" sins, but God will not call them little. I was struck with this thought, when I saw a little notice in The Evangelist. The publishers stated that they had many thousands of dollars in the hands of subscribers, which sums were justly due, but that it would cost them as much as it was worth to send an agent to collect the money. I suppose it is so with other religious papers, that subscribers either put the publisher to the trouble and expense of sending an agent to collect his due, or else they cheat him out of it. There is, doubtless, a large amount of money held back in this way by professors of religion, just because it is in such small sums, or because they are so far off that they cannot be sued. And yet these people will pray, and appear very pious, and wonder why they do not "enjoy" religion, and have the Spirit of God! It is this looseness of moral principle, this want of conscience about little matters, that grieves away the Holy Ghost.

5. Others do not fully confess and forsake their sins, and so cannot enjoy the Spirit's presence. They will confess their sins in general terms, perhaps, and are ready always to acknowledge that they are sinners. Or they will confess partially some particular sins. But they do it reservedly, proudly, guardedly, as if they were afraid they should say a little more than is necessary; that is, when they confess to men. They do it in a way which shows that, instead of bursting forth from an ingenuous heart, the confession is wrung from them, by conscience gripping them. If they have injured any one, they will make a partial recantation, which is hard-hearted, cruel, and hypocritical, and then they will ask: "Now, brother, are you satisfied?" We know that it is very difficult for a person who has been wronged to say, in such a case, that he is not satisfied even if the confession is cold and heartless. But I tell you, God is not satisfied.

He knows whether you have gone to the full length of honest confession, and taken all the blame that belongs to you. If your confessions have been constrained and wrung from you, do you suppose you can cheat God?

"He that covereth his sins shall not prosper: but who so confesseth and forsaketh them shall have mercy" (Proverbs 28:13). "He that humbleth himself shall be exalted" (Luke 14:11). Unless you come quite down, and confess your sins honestly, and remunerate where you have done injury, you have no right to expect the spirit of prayer.

6. Others are neglecting some known duty, and that is the reason why they have not the Spirit. One does not pray in his family, though he knows he ought to do so, and yet he is trying to get the spirit of prayer!

There is many a young man who feels in his heart he ought to prepare for the ministry, but who has not the spirit of prayer because he has some worldly object in view which prevents his devoting himself to the work.

He has known his duty, refuses to do it, and yet is praying for direction from the Spirit of God! He cannot have it.

Another has neglected to make a profession of religion. He knows his duty, but he refuses to join the Church. He once had the spirit of prayer, but, neglecting his duty, he grieved the Spirit away. And now he thinks, if he could once more enjoy the light of God's countenance, and have his evidences renewed, he would do his duty, and join the Church. And so he is trying to bring God over to his terms, to grant him His presence. He need not expect it. You will live and die in darkness, unless you are willing first to do your duty, before God manifests Himself as reconciled to you.

It is in vain to say, you will come forward if God will first show you the light of His countenance. He never will do it as long as you live; He will let you die without it, if you refuse to do your duty.

I have known women who felt that they ought to talk to their unconverted husbands, and pray with them; but they neglected it, and so they got into the dark. They knew their duty and refused to do it; they "went round it," and there they lost the spirit of prayer.

If you have neglected any known duty, and thus lost the spirit of prayer, you must yield first. God has a controversy with you; you have refused obedience to God, and you must retract. You may have forgotten it, but God has not, and you must set yourself to recall it to mind and repent.

God never will yield or grant you His Spirit, till you repent. Had I an omniscient eye now, I could call the names of the individuals in this congregation, who have neglected some known duty, or committed some sin, that they have not repented of, and now they are praying for the spirit of prayer, but they cannot succeed in obtaining it.

To illustrate this I will relate a case. A good man--an elder in the western part of this State, had been a long time an earnest Christian, and he used to talk to the sleepy Church with which he was connected. Presently the Church grew offended and got out of patience, so that many told him they wished he would let them alone, and that they did not think he could do them any good. He took them at their word, and they all "went to sleep" together, remaining so two or three years. Then a minister came among them, and a revival commenced; but this elder seemed to have lost his spirituality. He who used to be forward in a good work now held back.

Everybody thought it unaccountable. Finally, as he was going home one night, the truth of his situation flashed upon his mind, and, for a few minutes, he went into absolute despair. At length his thoughts were directed back to that sinful resolution to let the Church alone in her sins.

He felt that no language could describe the blackness of that sin. He realized at that moment what it was to be lost, and to find that God had a controversy with him. He saw that it was a bad spirit which had led him to that weak resolution; the same that caused Moses to say: "Ye rebels" (Numbers 20:10). He humbled himself on the spot, and God poured out His Spirit on him. Perhaps some of you are just in this situation. You have said something provoking or unkind to some person. Perhaps it was peevishness to a servant who was a Christian. Or perhaps it was speaking censoriously of a minister or some other person. Perhaps you have been angry because your opinions have not been taken, or your dignity has been encroached upon. Search thoroughly, and see if you cannot find out the sin. Perhaps you have forgotten it. But God has not forgotten it, and never will forgive your unchristian conduct until you repent. God cannot overlook it. What good would it do to forgive while the sin is rankling in your heart?

7. Perhaps you have resisted the Spirit of God. Perhaps you are in the habit of resisting the Spirit. You resist conviction. In preaching, when something has been said that reached your case, your heart has risen up against it. Many are willing to hear plain and searching preaching, so long as they can apply it all to other people; a misanthropic spirit makes them take a satisfaction in hearing others searched and rebuked; but, if the truth touches them, they directly cry out that the preaching is "personal" and "abusive." Is this your case?

8. The fact is that you do not, on the whole, desire the Spirit. This is true in every case in which you do not have the Spirit. Let me not be mistaken here. I want that you should carefully discriminate. Nothing is more common than for people to desire a thing on some accounts, which they do not choose on the whole. A person may see, in a shop window, an article which he desires to purchase; accordingly he goes in and asks the price, and thinks of it a little, yet on the whole concludes not to purchase it. He desires the article, but does not like the price, or does not like to be at the expense, so that, upon the whole, he prefers not to purchase it. So, persons may on some accounts desire the Spirit of God; from a regard to the comfort and joy of heart which He brings. If you know what it is by former experience to commune with God, and how sweet it is to dissolve in penitence and to be filled with the Spirit, you cannot but desire a return of those joys. And you may set yourself to pray earnestly for it, and to pray for a revival of religion. But, on the whole, you are unwilling it should come. You have so much to do that you cannot attend to it. Or it will require so many sacrifices that you cannot bear to have it. There are some things you are not willing to give up. You find that if you wish to have the Spirit of God dwell with you, you must lead a different life; you must give up the world; you must make sacrifices; you must break off from your worldly associates, and make confession of your sins. And so, on the whole, you do not wish to have the Spirit come, unless He will consent to dwell with you and let you live as you please. But that He will never do.

9. Perhaps you do not pray for the Spirit; or you pray and use no other means, or pray and do not act consistently with your prayers. Or you use means calculated to resist them. Or you ask, and as soon as He comes and begins to affect your mind, you grieve Him right away, and will not walk with Him.

1. Your guilt is just as great as the authority of God is great, which commands you: "Be filled with the Spirit." God commands it, and it is just as much a disobedience of God's commands, as it would be to swear profanely, or steal, or commit adultery, or break the Sabbath. Think of that. And yet there are many people who do not blame themselves at all for not having the Spirit. They even think themselves quite pious Christians, because they go to prayer meetings, and partake of the sacrament, and all that, though they live year after year without the Spirit of God. Now you see that the same God who says: "Do not get drunk," says also: "Be filled with the Spirit."

You all say, if a man is a habitual murderer, or a thief, he is no Christian.

Why? Because he lives in habitual disobedience to God. So, if he swears, you have no charity for him. You will not allow him to plead that his heart is right, and that words are nothing; that God does not care anything about words. You would think it outrageous to have such a man in the Church, or to have a company of such people pretend to call themselves a Christian Church. And yet they are not a whit more absolutely living in disobedience to God than you are, who live without the spirit of prayer and without the presence of God.

2. Your guilt is equal to all the good you might do if you were possessed by the Spirit of God in as great a measure as it is your duty to be, and as you might be. You, elders of this Church, how much good might you do if you had the Spirit! And you, Sunday school teachers, how much good you might do; and you, Church members, too, if you were filled with the Spirit you might do vast good, infinite good. Well, your guilt is just as great.

Here is a blessing promised, and you can have it by doing your duty. You are entirely responsible to the Church and to God for all this good that you might do. A man is responsible for all the good he can do.

3. Your guilt is further measured by all the evil which you do in consequence of not having the Spirit. You are a dishonor to religion. You are a stumbling block to the Church, and to the world; and your guilt is enhanced by all the various influences you exert. And it will prove so in the Day of Judgment.

1. You will be called eccentric; and probably you will deserve it. Probably you will really be eccentric. I never knew a person who was filled with the Spirit that was not called eccentric. And the reason is that such people are unlike other folk. There is therefore the best of reasons why such persons should appear eccentric. They act under different influences, take different views, are moved by different motives, led by a different spirit. You are to expect such remarks. How often I have heard the remark respecting such-and-such persons: "He is a good man--but he is rather eccentric." I have sometimes asked for the particulars; in what does his eccentricity consist? I hear the catalogue, and it amounts to this, that he is spiritual.

Make up your mind for this, to be "eccentric." There is such a thing as affected eccentricity. Horrible! But there is such a thing as being so deeply imbued with the Spirit of God that you must and will act so as to appear strange and eccentric, to those who cannot understand the reasons of your conduct.

2. If you have much of the Spirit of God, it is not unlikely you will be thought deranged, by many. We judge men to be deranged when they act differently from what we think to be according to prudence and common sense, and when they come to conclusions for which we can see no good reasons. Paul was accused of being deranged by those who did not understand the views of things under which he acted. No doubt Festus thought the man was crazy, that "much learning had made him mad." But Paul said: "I am not mad, most noble Festus" (Acts 26:24, 25). His conduct was so strange, so novel, that Festus thought it must be insanity.

But the truth simply was, he saw the subject so clearly that he threw his whole soul into it. Festus and the rest were entirely in the dark in respect to the motive by which he was actuated. This is by no means uncommon.

Multitudes have appeared, to those who had no spirituality, as if they were deranged. Yet they saw good reasons for doing as they did. God was leading their minds to act in such a way that those who were not spiritual could not see the reasons. You must make up your mind to this, and so much the more, as you live the more above the world and walk with God.

3. If you have the Spirit of God, you must expect to feel great distress in view of the condition of the Church and of the world. Some spiritual epicures ask for the Spirit because they think He will make them so perfectly happy. Some people think that spiritual Christians are always free from sorrow. There never was a greater mistake. Read your Bibles, and see how the prophets and apostles were always groaning and distressed, in view of the state of the Church and of the world. The apostle Paul says he was "always bearing about in the body the dying of the Lord Jesus" (2 Corinthians 4:10). "I protest," says he, "I die daily" (1 Corinthians 15:31). You will know what it is to sympathize with the Lord Jesus Christ, and be baptized with the baptism that He was baptized with. Oh, how He agonized in view of the state of sinners! How He travailed in soul for their salvation! The more you have of His spirit, the more clearly will you see the state of sinners, and the more deeply you will be distressed about them. Many times you will feel as if you could not live in view of their situation; your distress will be unutterable.

4. You will be often grieved with the state of the ministry. Some years since I met a woman belonging to one of the Churches in this city. I inquired of her the state of religion here. She seemed unwilling to say much about it, made some general remarks, and then choked, and her eyes filled, and she said: "Oh, our minister's mind seems to be very dark!" Spiritual Christians often feel like this, and often weep over it. I have seen much of it, having often found Christians who wept and groaned in secret, to see the darkness in the minds of ministers in regard to religion, the earthliness, and fear of man; but they dared not speak of it lest they should be denounced and threatened, and perhaps turned out of the Church. I do not say these things censoriously, to reproach my brethren, but because they are true. And ministers ought to know that nothing is more common than for spiritual Christians to feel burdened and distressed at the state of the ministry. I would not wake up any wrong feelings towards ministers, but it is time it should be known that Christians do often get spiritual views of things, and their souls are kindled up, and then they find that their minister does not enter into their feelings, that he is far below the Standard of what he ought to be, and in spirituality is far below some of the members of his Church.

This is one of the most prominent and deeply-to-be-deplored evils of the present day. The piety of the ministry, though real, is so superficial, in many instances, that the spiritual people of the Church feel that ministers do not, cannot, sympathize with them. The preaching does not meet their wants; it does not feed them. The ministers have not depth enough of religious experience to know how to search and wake up the Church; how to help those under temptation, to support the weak, to direct the strong.

When a minister has gone with a Church as far as his experience in spiritual exercises goes, there he stops; and until he has a renewed experience, until he is reconverted, his heart broken up afresh, and he set forward in the Divine life and Christian experience, he will help them no more. He may preach sound doctrine, and so may an unconverted minister; but, after all, his preaching will want that searching pungency, that practical bearing, that unction which alone will reach the case of a spiritually minded Christian. It is a fact over which the Church is groaning, that the piety of young men suffers so much in the course of their education, that when they enter the ministry, however much intellectual furniture they may possess, they are in a state of spiritual babyhood.

They want nursing; they need rather to be fed, than to undertake to feed the Church of God.

5. If you have much of the Spirit of God, you must make up your mind to have much opposition, both in the Church and the world. Very likely the leading men in the Church will oppose you. There has always been opposition in the Church. So it was when Christ was on earth. If you are far above their state of feeling, Church members will oppose you. If any man will live godly in Christ Jesus, he must expect persecution (2 Timothy 3:12). Often the elders and even the minister will oppose you, if you are filled with the Spirit of God.

6. You must expect very frequent and agonizing conflicts with Satan. Satan has very little trouble with those Christians who are not spiritual, but lukewarm, and slothful, and worldly-minded. And such do not understand what is said about spiritual conflicts. Perhaps they will smile when such things are mentioned. And so the devil lets them alone. They do not disturb him, nor he them. But spiritual Christians, he understands very well, are doing him a vast injury, and therefore he sets himself against them. Such Christians often have terrible conflicts. They have temptations that they never thought of before: blasphemous thoughts, atheism, suggestions to do deeds of wickedness, to destroy their own lives, and the like. And if you are spiritual you may expect these terrible conflicts.

7. You will have greater conflicts with yourself than you ever thought of.

You will sometimes find your own corruptions making strange headway against the Spirit. "The flesh lusteth against the Spirit, and the Spirit against the flesh" (Galatians 5:17). Such a Christian is often thrown into consternation at the power of his own corruptions. One of the Commodores in the United States Navy was, as I have been told, a spiritual man; his pastor told me he had known that man lie on the floor and groan a great part of the night, in conflict with his own corruptions, and to cry to God, in agony, that He would break the power of the temptation. It seemed as if the devil was determined to ruin him, and his own heart, for the time being, was almost in league with the devil.

8. But, you will have peace with God. If the Church, and sinners, and the devil, oppose you, there will be One with whom you will have peace. Let you who are called to these trials, and conflicts, and temptations, and who groan, and pray, and weep, and break your hearts, remember this consideration: your peace, so far as your feelings towards God are concerned, will flow like a river.

9. You will likewise have peace of conscience, if you are led by the Spirit.

You will not be constantly goaded and kept on the rack by a guilty conscience. Your conscience will be calm and quiet, unruffled as the summer's lake.

10. If filled with the Spirit, you will be useful. You cannot help being useful. Even if you were sick and unable to go out of your room, or to converse, and saw nobody, you would be ten times more useful than a hundred of those common sort of Christians who have no spirituality. To give you an idea of this, I will relate an anecdote. A pious man in the western part of this State, was suffering from consumption. He was a poor man, and was ill for years. An unconverted merchant in the place, who had a kind heart, used to send him now and then some things for his comfort, or for his family. He felt grateful for the kindness, but could make no return, as he wanted to do. At length he determined that the best return he could make would be to pray for the man's salvation. So he began to pray, and his soul kindled, and he got hold of God. No revival was taking place there, but, by and by, to the astonishment of everybody, this merchant came right out on the Lord's side. The fire kindled all over the place; a powerful revival followed, and multitudes were converted.

This poor man lingered in this way for several years, and died. After his death, I visited the place, and his widow put into my hands his diary.

Among other entries was this: "I am acquainted with about thirty ministers and Churches." He then went on to set apart certain hours in the day and week to pray for each of these ministers and Churches, and also certain seasons for praying for different missionary stations. Then followed, under different dates, such facts as these: "Today I have been enabled to offer what I call the prayer of faith for the outpouring of the Spirit on--Church, and I trust in God there will soon be a revival there."

Under another date he had written: "I have today been able to offer what I call the prayer of faith for--Church, and trust there will soon be a revival there." Thus he had gone over a great number of Churches, recording the fact that he had prayed for them in faith that a revival might soon prevail among them.

Of the missionary stations, if I recollect right, he mentioned in particular one at Ceylon. I believe the last place mentioned in his diary, for which he offered the prayer of faith, was the place in which he lived. Not long after, the revival commenced, and went over the region of country, nearly, I believe, if not quite, in the order in which the places had been mentioned in his diary; and in due time news came from Ceylon that there was a revival of religion there. The revival in his own town did not commence till after his death. Its commencement was at the time when his widow put into my hands the document to which I have referred. She told me that he was so exercised in prayer during his sickness, that she often feared he would "pray himself to death." The revival was exceedingly great and powerful in all the region, and the fact that it was about to prevail had not been hidden from this servant of the Lord. According to His Word, "the secret of the Lord is with them that fear Him" (Psalm 25:14). Thus, this man, too feeble in body to go out of his house, was yet more useful to the world and the Church of God than all the heartless professors in the country. Standing between God and the desolations of Zion, and pouring out his heart in believing prayer, "as a prince he had power with God and with men, and prevailed" (Genesis 32:28).

11. If you are filled with the Spirit, you will not find yourselves distressed, and galled, and worried, when people speak against you. When I find people irritated and fretting at any little thing that touches them, I am sure they have not the Spirit of Christ. Jesus Christ could have everything said against Him that malice could invent, and yet not be in the least disturbed by it. If you mean to be meek under persecution, and exemplify the temper of the Savior, and honor religion in this way, you need to be filled with the Spirit.

12. You will be wise in using means for the conversion of sinners. If the Spirit of God is in you, He will lead you to use means wisely, in a way adapted to the end, and to avoid doing hurt. No man who is not filled with the Spirit of God is fit to be employed in directing the measures adopted in a revival. His hands will be "all thumbs," unable to take hold, and he will act as if he had not common sense. But a man who is led by the Spirit of God will know how to time his measures aright, and how to apportion Divine truth so as to make it tell to the best advantage.

13. You will be calm under affliction; not thrown into confusion or consternation when you see the storm coming over you. People around will be astonished at your calmness and cheerfulness under heavy trials, not knowing the inward supports of those who are filled with the Spirit.

14. You will be resigned in death; you will always feel prepared to die, and not afraid to die; and after death you will be proportionately more happy for ever in heaven.

VI. THE CONSEQUENCES OF NOT BEING FILLED WITH THE SPIRIT.

1. You will often doubt, in such a case, and reasonably so whether you are a Christian. You will have doubts, and you ought to have them, for the sons of God are led by the Spirit of God, and if you are not led by the Spirit, what reason have you to think that you are a son? You will try to make a little evidence go a great way to bolster up your hopes; but you cannot do it, unless your conscience is seared as with a hot iron. You cannot help being plunged often into painful doubt about your state (Romans 8:9; 2 Corinthians 13:5).

2. You will always be unsettled in your views about the prayer of faith.

The prayer of faith is something so spiritual, so much a matter of experience and not of speculation, that unless you are spiritual yourselves you will not understand it fully. You may talk a great deal about the prayer of faith, and for the time get thoroughly convinced regarding it. But you will never feel so settled on it as to retain the same position of mind concerning it, and in a little while you will be all uncertainty again. I knew a curious instance in a brother minister. He told me: "When I have the Spirit of God and enjoy His presence, I believe firmly in the prayer of faith; but when I have Him not, I find myself doubting whether there is any such thing, and my mind is full of objections." I know, from my own experience, what this is, and when I hear persons raising objections to that view of prayer which I have presented in these Lectures, I understand very well what their difficulty is, and have often found it impossible to satisfy their minds, while they are so far from God; when, at the same time, they would understand it themselves without argument, whenever they experienced it.

3. If you have not the Spirit, you will be very apt to stumble at those who have. You will doubt the propriety of their conduct. If they seem to feel a good deal more than yourself, you will be likely to call it "animal feeling."

You will perhaps doubt their sincerity when they say they have such feelings. You will say: "I don't know what to make of Brother Such-a-one; he seems to be very pious, but I do not understand him. I think he has a great deal of animal feeling." Thus you will be trying to censure them, for the purpose of justifying yourself.

4. You will be had in reputation with the impenitent, and with carnal professors. They will praise you, as "a rational, orthodox, consistent Christian." You will be just in the frame of mind to walk with them, because you are agreed.

5. You will be much troubled with fears about fanaticism. Whenever there are revivals, you will see in them "a strong tendency to fanaticism," and will be full of fears and anxiety.

6. You will be much disturbed by the measures that are used in revivals. If any measures are adopted, that are decided and direct, you will think they are all "new," and will stumble at them just in proportion to your want of spirituality. You do not see their appropriateness. You will stand and cavil at the measures, because you are so blind that you cannot see their adaptedness, while all heaven is rejoicing in them as the means of saving souls.

7. You will be a reproach to religion. The impenitent will sometimes praise you because you are so much like themselves, and sometimes laugh about you because you are such a hypocrite.

9. If you die without the Spirit, you will fall into hell. There can be no doubt about this. Without the Spirit you will never be prepared for heaven.

1. Christians are as guilty for not having the Spirit, as sinners are for not repenting.

2. They are even more so. As they have more light, they are so much the more guilty.

3. All beings have a right to complain of Christians who have not the Spirit. You are not doing work for God, and He has a right to complain. He has placed His Spirit at your disposal, and if you have not the Spirit, God has a right to look to you and to hold you responsible for all the good you might otherwise do. You are sinning against all heaven, for you ought to be adding to the happy ranks of the redeemed. Sinners, the Church, and ministers, all have a right to complain.

4. You are an obstacle in the way of the work of the Lord. It is in vain for a minister to try to work over your head. Ministers often groan and struggle, and wear themselves out in vain, trying to do good where there is a people who live so that they do not have the Spirit of God. If the Spirit is poured out at any time, the Church will grieve Him right away. Thus, you may tie the hands and break the heart of your minister, and break him down, and perhaps kill him, because you will not be filled with the Spirit.

5. You see the reason why Christians need the Spirit, and the degree of their dependence upon Him.

6. Do not tempt God by "waiting" for His Spirit, while using no means to procure His presence.

7. If you mean to have the Spirit, you must be childlike, and yield to His influences--just as yielding as air. If He is drawing you to prayer, you must quit everything to yield to His gentle strivings. No doubt you have sometimes felt a desire to pray for some object, and you have put it off and resisted, until God left you. If you wish Him to remain, you must yield to His softest leadings, watch to learn what He would have you do and yield yourself up to His guidance.

8. Christians ought to be willing to make any sacrifice to enjoy the presence of the Spirit. Said a woman in high life (a professor of religion): "I must either give up hearing such-and-such a minister [naming him] preach, or I must give up my gay company." She gave up the preaching and stayed away. How different from another case--that of a woman in the same rank of life--who heard the same minister preach, and went home resolved to abandon her gay and worldly manner of life. She changed her whole mode of dress, of equipage, of living, and of conversation; so that her gay and worldly friends were soon willing to leave her to the enjoyment of communion with God, and free to spend her time in doing good.

9. You see from this, that it must be very difficult for those in fashionable life to go to heaven. What a calamity to be in such circles! Who can enjoy the presence of God in them?

10. See how crazy those are who are scrambling to get up to these circles, enlarging their houses, changing their style of living, their dress, and their furniture. It is like climbing up to the mast-head to be thrown off into the ocean. To enjoy God, you must come down, not go up there. God is not there, among all the starch and flattery of high life.

11. Many professors of religion are as ignorant of spirituality as Nicodemus was of the New Birth. They are ignorant, and I fear unconverted. If anybody talks to them about the spirit of prayer, it is all algebra to them. The case of such professors is awful. How different was the character of the apostles! Read the history of their lives, read their letters, and you will see that they were always spiritual, and walked daily with God. But now how little is there of such religion! "When the Son of Man cometh, shall He find faith on the earth?" (Luke 18:8.) Set some of these professors to work in a revival, and they do not know what to do, for they have no energy, no skills and make no impression. When will professors of religion set themselves to work, filled with the Spirit? If I could see this Church filled with the Spirit, I would ask nothing more to move this whole mighty mass of minds around us. Not two weeks would pass before the revival would spread all over this city.