day of adversity, man is naturally disposed to murmur and repine, or he is cast down and oppressed with misery. Here he receives the consolations of the Spirit; which illumines the darkest prospect, and bids him be of good cheer, and take every thing for good at the hand of God; and many a proud child of this world has found, that, under the influence of the Sanctifier, the day of his adversity has been the dawning of happiness.

Such, my brethren, I conceive to be the scriptural doctrine of the office of the Holy Ghost, in fitting us for the salvation purchased for us by Jesus Christ. Some important questions arising out of the subject, with reference to the manner in which the Spirit acts upon our minds, remain to be considered; but these must be deferred to another opportunity.

SERMON X.

1 COR. xii. 1.

Now, concerning spiritual gifts, brethren, I would not have you ignorant.

AT the conclusion of my last discourse on this text, I stated that there remained for our consideration several questions of no small importance. These are, the mode in which the Spirit operates on our minds; whether its inspiration may be resisted and rejected; and what means must be used by us to obtain its assistance.

1. In considering the doctrine of sanctification through the Spirit, it is essential to our right understanding the subject, that we should acquire correct ideas of the manner in which the SPIRIT influences our hearts and minds. And this is the more necessary, inasmuch as the most erroneous views have been taken of it, to the great danger of the spiritual welfare of numbers. It must be confessed, indeed, that it is a question of some delicacy, and perhaps we should not wonder at persons of quick and lively fancies running

into mistakes on this point of doctrine, especially when they do not make a diligent study of the Scriptures the foundation of their belief. The moment we quit the authority of the Scriptures, or confine our study of them to single texts, without reference to the general subject matter to which they relate, there is no setting limits to the extent of error into which we may fall. To this practice, indeed, a vast number of the false views which have been taken of particular doctrines may, with truth, be ascribed. In forming our opinions, therefore, on the important doctrine of spiritual influence, let us lay our foundation on a diligent" comparison of spiritual things with spiritual ;" and consider well the scope of those passages wherein the doctrine is taught.

Perhaps the most convenient way of putting the question before us in a clear light, will be to point out first what we consider to be incorrect views of it: and then to proceed to state what we believe to be the genuine scripture doctrine

It has been maintained, and is still held by many sincere Christians, that our possession of the Spirit is always to be known by certain distinguishable marks which cannot be mistaken, and by some express notices which must always be felt. And these notices, or in-pourings as they are called, are

of our own minds. When the Spirit is first sent to us, say they, it is always to be felt in some extraordinary movement within us, which removes all doubt as to our spiritual condition: and the continuance of his influence is ascertained by certain feelings, called experiences. I dare say, my brethren, you have often heard of these things, and have wondered what they could mean. I shall shortly be able, I trust, to shew you that for this there is no warrant in the Scriptures. Let it be observed, in the mean time, that it would be a very uncertain test of a Christian's having the Spirit, and is obviously liable to great abuse; which circumstances are a strong presumption against its being the true doctrine. If we were once to admit that this were the proof of a Christian's being under the special influence of the Holy Ghost, then the consequence would be, that persons of warm imaginations might be puffed up with an undue conceit that they were living by the Spirit, while those of a colder temperament might be cast down in despair, feeling no such excitement in their minds. And not only so, some might for worldly views pretend to be governed in this manner by the Spirit, and impose upon their fellow Christians. And can you doubt but that this is oftentimes done? If one man can get money, or dignity amongst his neighbours by this pretension, why may not another? And

what is to prevent any man among you from giving out to the world that he has been suddenly inspired by the Holy Ghost, and ordered by Him to do so and so? This is much too uncertain a test of spiritual influence to be a true one; our own feelings are not to be taken as guides in this matter. I do not mean to say, that feelings have nothing to do with spiritual influence; but only that they are not to be taken ALONE as certain indications of our having the Spirit; and that feelings of love, or of joy, must be followed, or manifested, by acts of virtue, by charity and honesty, by temperance and sobriety, before they can be received as evidence of the pouring out of the Spirit on our souls.

But it will perhaps occur to you that St. Paul speaks of his experience. This word is to be found only twice in the New Testament; and there it is not used in the loose and indeterminate manner in which modern sectaries apply it. In the epistle to the Romans, from which this word has been adopted as a sort of pass-word by some Christians, St. Paul puts it after patience, and makes it to be the consequence of a trial; and never says that it is the test or evidence of grace: "tribulation," says he, "worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love