The disposition so prevalent in the bulk of nominal Christians, to form a religious system for themselves, instead of taking it from the word of God, is strikingly observable in their scarcely admitting, except in the most vague and general sense, the doctrine of the influence of the Holy Spirit. If we look into the Scriptures for information on this particular, we learn a very different lesson. We are in them distinctly taught, that "of ourselves we can do nothing;" that "we are by nature children of wrath," and under the power of the evil spirit, our understandings being naturally dark, and our hearts averse from spiritual things; and we are directed to pray for the influence of the Holy Spirit to enlighten our understandings, to dissipate our prejudices, to purify our corrupt minds, and to renew us after the image of our heavenly Father. It is this influence which is represented as originally awakening us from slumber, as enlightening us in darkness, as "quickening us when dead[47]," as "delivering us from the power of the devil," as drawing us to God, as "translating us into the kingdom of his dear Son[48]," as "creating us anew in Christ Jesus[49]," as "dwelling in us, and walking in us[50];" so that "putting off the old man with his deeds," we are to consider ourselves as "having put on the new man, which is renewed in knowledge after the image of Him that created him[51]"; and as those who are to be "an habitation of God through the Spirit[52]." It is by this Divine assistance only that we can grow in Grace, and improve in all Holiness. So expressly, particularly, and repeatedly does the word of God inculcate these lessons, that one would think there were scarcely room for any difference of opinion among those who admit its authority. Sometimes[53] the whole of a Christian's repentance and faith, and consequent holiness, are ascribed _generally_ to the Divine influence; sometimes these are spoken of separately, and ascribed to the same Almighty power. Sometimes different particular graces of the Christian character, those which respect our duties and tempers towards our fellow-creatures, no less than those which have reference to the Supreme Being, are particularly traced to this source. Sometimes they are all referred collectively to this common root, being comprehended under the compendious denomination of "the Fruits of the Spirit." In exact correspondence with these representations, this aid from above is promised in other parts of Scripture for the production of those effects; and the withholding or withdrawing of it is occasionally threatened as a punishment for the sins of men, and as one of the most fatal consequences of the Divine displeasure. The Liturgy of the church of England strictly agrees with the representation, which has been here given of the instructions of the word of God. SECT. IV. _Inadequate conceptions entertained by nominal Christians of the terms of acceptance with God._