THE

CHRISTIAN DOCTRINE

OF THE

Holy Spirit.

THOSE that truly fear God, have secret guidance from higher wisdom than what is barely human; namely, The Spirit of Truth and Wisdom," that doth really and ly, but secretly, prevent and direct them. Any man it sincerely and truly fears Almighty God, relies upon n, and calls upon him for his guidance and direction, th it as really, as a son hath the counsel and direction his father; and though the voice be not audible, nar e direction always perceptible (or discernible) to sense, t it is equally as real as if a man heard the voice saying, This is the way, walk in it.”—Hale.

The influence of the Spirit of Truth on the mind, has en maintained by the most eminent and pious persons of 1 ages; which is strong presumptive evidence, that it is onsistent with the doctrine contained in the Scriptures, at more especially in the New Testament. Notwithanding this, there is a class of persons professing Chrisanity, who consider this gift to have been shed only on Le primitive believers, and that any belief in its existence the present day, is irrational and enthusiastic. It is of e utmost importance that we form a correct and decided

opinion, on a question which must so ma our practice, and on which our final ha pend.

The weight of opinion amongst the e is undoubtedly in favour of this dotcrine ence they have attributed their stability in true religion; which ought to render that we do not reject it without due exar

On viewing the objections of those wh the influence of the Spirit, the followin present themselves:-That the effusion was announced by the Prophets who for of our Lord, and was promulgated by his as a distinguishing circumstance attending of the gospel; which shows it to have part of that dispensation. It must the till the dispensation is abrogated; which mon reason be denied.

That we are supported in this opinion, to the intention for which this gift was dis kind; which, it appears by scripture testi the purpose of assisting man in the work And this assistance must be equally n since his weakness and liability to sin and remain unchanged.

That, though the effusion of the Spirit

roducing the effects of righteousness.

That the fruits of the Spirit cannot be different from, r contradictory to what is asserted in the scriptures; nd therefore a belief in its influence on the mind, canot be enthusiastic or irrational, though it may be mis. nderstood and abused.

A few brief observations on these points may be use ul to such readers, as have not been accustomed to conEder this subject with reference to the objections stated.

It is undoubtedly the object of true religion, to purify he heart and conduct, so as to render us worthy of the ivine acceptance, and the enjoyment of a state of bliss ■ereafter; or, in other words, of an admission into the ingdom of heaven. But in order to this, we must in this ife have undergone that change of our nature, which will n some degree assimulate us to the divine purity; and of which the necessity is fully stated in the Scriptures. n the language of our Saviour, this renovation is called 6 being born again ;" and the same is variously named _n different parts of the New Testament. This change, conscious as we must be of sin and imperfection, must be allowed to be fully consistent with our ideas of what s reasonable and correct; but when the doctrine assumes The shape of a divine revelation, we are not permitted to doubt of its necessity. The sayings of our Lord, as well as the writings of his apostles, fully confirm it. In that conversation which he had with Nicodemus, memorable for its deep instruction in religious truth, this change is ascribed to the operation of the Spirit and it must be effected by the same means to the end of time; our natural state being the same as it has always been.

His discourse with the woman of Sama a living principle, to be given by him, w duce eternal life to its possessor. With there is a remarkable coincidence, in his the last great day of the feast; which the pressly declares to allude to the gift of th was to be shed after he was glorified. T the Man and his Friend, is equally clear intention in respect to this principle, and that we ought, moreover, earnestly to des may be here asked, as we are by nature s bow are we to root out our evil propensities assistance of a different nature? What b ciple can enable us to take up the daily cr ral inclinations? to deny ourselves th sense, or the allurements of interest, whe consistent with purity? The deficient mankind who have not their dependence is a clear answer to these questions. the outward conduct may appear, if the so the heart, be not purified, (which it can o the operation of divine power,) it only wa of temptation to overthrow the fabric: a ture of sin is the same in all, though its may be various, so we are all equally in n sistance the learned with the ignorant pher with the peasant.

For

Persons possessed of good natural dis

ertain duration, and we are all required to improve talents and advantages. We ought also to rememthat Christianity goes upon the necessity of a change ›ur nature and affections, as the only sure means of ducing conduct, consistent with the purity of its prets, under all circumstances; even where our private erests and inclinations may be opposed to it. The rk of religion, if properly undertaken, is sure in its d; but it is of gradual, and sometimes, from the prevaace of our lusts, of painful operation. If our minds e sufficiently awakened to the subject, none will find ne for idleness or self-security.

1;

In those sublime and instructive conversations which r Saviour had with his disciples, a short time previous his suffering, as well as in that ever-memorable prayer e offered up for them, he has shown that the great purose of his mission was to reveal the way of truth, and establish a spiritual communion and communication -ith himself and the father, through the Holy Spirit, for ur help and direction in the way of righteousness. The ecessity of keeping up this communication, in order to he production of fruit, is beautifully, and incontrovertily set forth, in the parable of the Vine and the Branches. This spirit, he also declared, was to lead into all ruth, and to reprove the world of sin, of righteousness, and of judgment; thus comprehending every thing that can relate to salvation, or the knowledge of God. These declarations are in themselves decisive, and as they are elucidated by the apostles, they become further confirmed. The manner in which they have reasoned on the operations of the Spirit, and declared its effects, clearly