t that this power is accessible to prayer. Let us put these
three facts together, all of them, and act accordingly. Then we shall be
taught by the Spirit, and shall come to a salutary consciousness of sin;
and then shall be verified in our own experience the words of God: "I
dwell in the high and holy place, and with him also that is of a contrite
and humble spirit, to revive the spirit of the humble, and to revive the
heart of the contrite ones."

[Footnote 1: [Greek: Ta aisthaeria gegurasmena.] Heb. v. 14.]

[Footnote 2: SHAKSPEARE: Richard II. Act i. Sc. 3.]

THE NECESSITY OF DIVINE INFLUENCES. [*continued]

Luke xi. 13.--"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."

In expounding the doctrine of these words, in the preceding discourse,
the argument for the necessity of Divine influences had reference to the
more general aspects of man's character and condition. We were concerned
with the origin of seriousness in view of a future life, and the
production of a sense of moral corruption and unfitness to enter
eternity. We have now to consider the work of the Spirit, in its
relations, first, to that more distinct sense of sin which is denominated
the consciousness of _guilt_, and secondly, to that saving act of
_faith_ by which the atonement of Christ is appropriated by the soul.

I. Sin is not man's misfortune, but his fault; and any view that falls
short of this fact is radically defective. Sin not only brings a
corruption and bondage, but also a condemnation and penalty, upon the
self-will that originates it. Sin not only renders man unfit for rewards,
font also deserving of punishment. As one who has disobeyed law of his
own determination, he is liable not merely to the negative loss of
blessings, but also to the positive infliction of retribution. It is not
enough that a transgressor be merely let alone; he must be taken in hand
and punished. He is not simply a diseased man; he is a criminal. His sin,
therefore, requires not a removal merely, but also an _expiation_.

This relation and reference of transgression to law and justice is a
fundamental one; and yet it is very liable to be overlooked, or at least
to be inadequately apprehended. The sense of _ill-desert_ is too apt to
be confused and shallow, in the human soul. Man is comparatively ready to
acknowledge the misery of sin, while