SERMON VI.

THE FRUITS OF THE SPIRIT.

ST JOHN III. 8.

The wind bloweth whither it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth: so is every one that is born of the Spirit.

It is often asked-men have a right to ask-what would the world have been by now without Christianity? without the Christian religion? without the Church?

But before these questions can be answered, we must define, it is discovered, what we mean by Christianity, the Christian religion, the Church.

And it is found-or I at least believe it will be found -more safe and wise to ask a deeper and yet a simpler question still: What would the world have been without that influence on which Christianity, and religion, and the Church depend? What would the world have been without the Holy Spirit of God?

But some will say: This is a more abstruse question still. How can you define, how can you analyse, the Spirit of God? Nay, more, how can you prove its

existence ?—Such questioners have been, as it were, baptized unto John's baptism. They are very glad to see people do right, and not do wrong, from any wellcalculated motives, or wholesome and pleasant emotions. But they have not as yet heard whether there be any Holy Spirit.

We can only answer, Just so. This Holy Spirit in Whom we believe defies all analysis, all definition whatsoever. His nature can be brought under no terms derived from human emotions or motives. He is literally invisible; as invisible to the conception of the brain as He is to the bodily eye. His presence is proved only by its effects. The Spirit bloweth whither it listeth, and thou hearest the sound thereof, but thou canst not tell whence it cometh, nor whither it goeth.

Such words must sound as dreams to those analytical philosophers who allow nothing in man below the sphere of consciousness, actual or possible; who have dissected the human mind till they find in it no personal will, no indestructible and spiritual self, but a character which is only the net result of innumerable states of consciousness; who hold that man's outward actions, and also his inmost instincts, are all the result either of calculations about profit and loss, pleasure and pain, or of emotions, whether hereditary or acquired. Ignoring the deep and ancient distinction, which no one ever brought out so clearly as St Paul, between the flesh and the spirit, they hold that man is flesh, and can be nothing more; that each person is not really a person, but is the consequence of his brain and nerves; and having

thus, by logical analysis, got rid of the spirit of man, their reason and their conscience quite honestly and consistently see no need for, or possibility of, a Spirit of God, to ennoble and enable the human spirit. Why need there be, if the difference between an animal and a man be one of degree alone, and not of kind?

We answer: That there is a flesh in man, brain and nerves, emotions and passions, identical with that of animals, we do not deny. We should be fools if we did deny it; for the fact is hideously and shamefully patent. None knew that better than St Paul, who gave a list of the works of the flesh, the things which a man does who is the slave of his own brain and nerves-and a very ugly list it is-beginning with adultery and ending with drunkenness, after passing through all the seven deadly sins. And neither St Paul nor we deny, that in this fleshly, carnal and animal state the vast majority of the human race has lived, and lives still, to its own infinite misery and confusion; and that it has a perpetual tendency, whenever lifted out of that state, to fall back into it again, and perish.

But St Paul says, and we say: That crushed under this animal nature there is in man a spirit. We say: That below all his consciousness lies a nobler element; a divine spark, or at least a divine fuel, which must be kindled into life by the divine Spirit, the Spirit of God. And we say that in proportion as that Spirit of God kindles the spirit of man, he begins to act after a fashion for which he can give no logical reason; that by instinct, and without calculation of profit or loss, pleasure or

pain, he begins to act on what he calls duty, honour, love, self-sacrifice. But what these are he cannot analyse. Mere words cannot define them. He can only obey that which prompts him, he knows not what nor whence; and say with Luther of old: "I can do no otherwise. God help me."

And we say that such men and women are the salt of the earth, who keep society from rotting; that by such men and women, and by their example and influence, direct and indirect, has Christendom been raised up out of the accursed slough into which Europe and, indeed, the whole known world, had fallen during the early Roman Empire; and that to this influence, and therefore to the Holy Spirit of God alone, and not to any prudential calculations, combined experiences, or so-called philosophies of men, is owing all which keeps Europe from being a hell on earth. And we say, moreover, that those who deny this, and dream of a morality and a civilization without The Spirit of God, are unconsciously throwing down the ladder by which they themselves have climbed, and sawing off the very bough to which they cling.

Duty, honour, love, self-sacrifice-these are the fruits of The Spirit; unknown to, and unobeyed by, the savage, or by the civilized man who-as has too often happened-as is happening now in too many lands, on both sides of the Atlantic, is sinking back into inward savagery, amid an outward and material civilization.

Moreover-and this appears to us a fair experimental proof that our old-fashioned belief in A Spirit of God,

which acts upon the spirit of man, is a true beliefmoreover, I say: It is a patent fact, that wherever and whenever there has been a revival of the Christian religion; whenever, that is, amid whatsoever confusions and errors, men have begun to feel the need of the Holy Spirit of God, and to pray for that Spirit, a moral revival has accompanied the religious one. Men and women have not only become better themselves; and that often suddenly and in very truth miraculously better: but the yearning has awoke in them to make others better likewise. The grace of God, as they have called it, has made them gracious to their fellow-creatures; and duty, honour, love, self-sacrifice, call it by what name we will, has said to them, with a still small voice more potent than all the thunders of the law: Go, and seek and save that which is lost.

In no case has this instinctive tendency to practical benevolence been more striking, than in the case of that great religious revival throughout England at the beginning of this century, which issued in the rise of the Evangelical school: a school rightly so called, because its members did try to obey the precepts of the Gospel, according to their understanding of them, in spirit and in truth.

The doctrines which they held are a matter not for us, but for God and their own souls. The deeds which they did are matter for us, and for all England; for they have left their mark on the length and breadth of the land. They were inspired-cultivated, highborn, and wealthy folk many of them-with a strange new instinct