REMARKS, &c.

THE influence of the Spirit of Truth on the mind, s been maintained by the most eminent and pious sons in all ages; and to it they have attributed their bility and advancement in true religion. This is ong presumptive evidence that it is consistent with e doctrine contained in the Scriptures, but more espelly in the New Testament; and ought to render us ubly careful, that we do not reject it without due exination. Notwithstanding, there is a class of persons ofessing christianity, who consider this gift to have -en shed only on the primitive believers, and that any -lief in its existence in the present day, is irrational and thusiastic.

On viewing the objections of those who profess to deny e influence of the Spirit, the following considerations. resent themselves:-That the effusion of the Holy pirit was announced by the Prophets who foretold the oming of our Lord, and was promulgated by his prearsor, John, (Matt. iii. 1, 12. Mark 1. 1-8. John, i. 9-33) as a distinguishing circumstance attending the troduction of the gospel; which shews it to have been n integral part of that dispensation, and that it must herefore continue till the dispensation is abrogated; which annot in common reason be denied.

That we are supported in this opinion, by a referencè

to the intention for which this gift was disper kind; which, it appears by scripture testimo the purpose of assisting man in the work tion; (John, iii. 1-8) and which assistan equally necessary now, as his weakness an sin and transgression remain unchanged.

That, though the effusion of the Spirit up the primitive believers, was attended with ex gifts, to forward the purposes of the Divine wi tablishment of the Gospel, yet it was not uni but appeared in the great mass of the early b the same way as it is believed to appear in the not being attended with extraordinary gifts, bu the effects of righteousness.

That the fruits of the Spirit cannot be differ contradictory to what is asserted in the Scrip therefore a belief in its influence on the mind. enthusiastic or irrational, though it may be mis and abused.

A few brief observations on these points ma to such readers, as have not been accustomed this subject with reference to the objections st

It is undoubtedly the object of true religio the heart and conduct, so as to render us wor divine acceptance, and the enjoyment of a sta hereafter; or in other words, of an admissio kingdom of heaven; but in order to this, we m

un ; and the same purpose is variously named in difent parts of the New Testament. (Ephes. iv. 15-30. 8-21.) This change, conscious as we must be of sin d imperfection, must be allowed to be fully consistent th our ideas of what is reasonable and correct; but en it assumes the shape of a divine revelation, we are t permitted to doubt of its necessity. The sayings of r Lord, as well as the writings of his apostles, fully mfirm it. In that conversation which he had with Nicoemus, memorable for its deep instruction in religious uth, this change is ascribed to the operation of the Spirit; nd it must be affected by the same means to the end of me; our natural state being the same it has always been. His discourse with the woman of Samaria, (John iv, -26) points out a living principle to be given by him, vhich was to produce eternal life to its possessor: and with this there is a remarkable coincidence, in his declaation on the last great day of the feast, which the Evangelist expressly declares to allude to the gift of the Spirit, vhich was to be shed after he was glorified. (John vii. 37-39.) The parable of the Man and his Friend, (Luke i. 5-13.) is equally clear as to the Divine intention in his respect; and that we ought, moreover, earnestly to lesire it. And it may be here asked, as we are by nature =o prone to sin, how are we to root out our evil propensities, out by some assistance different in its nature and purpose? What but this must enable us to take up the daily cross to our natural inclinations? to deny ourselves the pleasares of sense, or the allurements of interest, when they are

inconsistent with purity? The deficient pr mankind, while they have not their dependen aid, is a clear answer to these questions: for the outward conduct may appear, if the source the heart, be not purified, which it can only the operation of Divine power, it only want of temptation to overthrow the fabric; and a of sin is the same in all, though its modificati various, so we are all equally in need of this a the learned with the ignorant-the philosophe peasant.

Persons possessed of good natural dispos placed in situations favourable to regular con have a sort of habitual morality, which leaves to accuse them of; but let them not suppose secure on that account. That virtue which is fect of principle, is of very uncertain duration, all required to improve our talents and advanta ought also to remember, that Christianity goe necessity of a change of our nature and affecti only sure means of producing conduct consister purity of its precepts, under all circumstances; e our private interests and inclinations may be opp The work of religion, if properly undertaken, its end, but it is of gradual, and sometimes, from valence of our lusts, of painful operation; an minds are sufficiently awakened to the subject,

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well as in that ever-memorable prayer he offered › for them, (John xvii.) he has shown that the great purpose

his mission was, to reveal the way of Truth, and to tablish a spiritual communion and communication with mself and the Father, through the Holy Spirit, for our lp and direction in the way of righteousness. The necesy of keeping up this communication, in order to the proaction of fruit, is beautifully and incontrovertibly set forth the parable of the Vine and the Branches. This Spirit e also declared, was to lead into all truth, and to reprove e world of sin, of righteousness, and of judgment; thus ›mprehending every thing that can relate to salvation, or e knowledge of God. These declarations are in themIves decisive; and as they are elucidated by the Apostles, ey become further confirmed. The manner in which ey have reasoned on the operations of the Spirit, and eclared its effects, clearly shows, that to it was attributed eir progress in the Christian life. For though some ad extraordinary gifts for the service of the Church, as pears by 1. Cor. chap. xii. yet these being for specific rposes, could not be expected to be possessed by all.ut the Apostle says, "a manifestation of the Spirit is ven to every man to profit withal." This shows its geeral intention with respect to mankind at large. And the <traordinary gifts he enumerates, had ultimately the same endency, by an unusual display of Divine power, to strike onviction on the mind of the most unenlightened as well to remove the opposition and prejudices of the Jews, ho had become so much attached to the ritual of the law,