the Old and New Testaments, respecting the actual illumination of Divine Grace-the intelligible voice of the true Shepherd-the perceptible guidance and instruction of the Spirit of Truth in the souls of men.

While it may be hoped that the spiritually-minded Christian will readily admit the force of these scriptural evidences, and will cheerfully embrace that profitable truth which they so clearly unfold, it is not to be forgotten, that the human imagination is very activè and very delusive; and that persons who are superficial in religion, or who are not sufficiently watchful, may sometimes mistake the unauthorized dictates of their own minds for the voice of a divine and unerring guide. That errours of this description have on many occasions occurred, must be freely allowed; and that, under particular circumstances, they may probably continue to occur, will not be denied by those who are sufficiently aware of the infirmity and deceitfulness of the heart of man. It appears, therefore, on the one. hand, that the inward illumination of the Spirit of God is mercifully bestowed on us as a perceptible guide to righteousness, and, on the other hand, that we are exceedingly liable to be led about by the dictates of our own imagination. Such a view of the subject necessarily introduces the inquiry, by what characteristicks the voice of the Lord's Spirit and the voice of unauthorized human imagination, in matters of religion, may be distinguished from each other.

The

That the two influences of which I have spoken,the true guide and the false guide, are in reality absolutely distinct, different, and sometimes even opposite, the least reflection may serve to convince us. true guide is "the day-spring from on high," and comes immediately from God, in whom there is no mixture of evil, and who is the original and unfailing source of all good. The false guide is the creature of

human infirmity and misapprehension; and frequently the source, out of which it arises, is positively evil and corrupt. Those who are faithfully following the true guide, are the dedicated children of a holy God. Those who are following only the false guide, have constructed for themselves an unsound religion, and are mere enthusiasts.

As the voice of the true Shepherd and the voice of the stranger are thus really distinct and, in fact, opposed to one another, so, I believe, the sincere and humble Christian, who has been taught the lesson of waiting upon God, and whose religion is of no shallow character, will be, by Divine Grace, enabled to discern the one from the other. He will find that they are clearly distinguished; first, by the mode of their operation; and secondly, by the fruits which they produce.

First, with respect to the mode of their operation: the human imagination, when applied to matters of religion, may often be justly described as working in the whirlwind. It is violent in its impulses: it lays hold of us, and leads us astray when we are in a condition of restlessness and temporary confusion, and when the disquietude in which we find ourselves affords a sufficient evidence, to any candid mind, that self is predominant. On the other hand, the voice of Christ in the heart is not more pure than gentle. Justly may it be denominated, the "still small voice," and clearly is the mode of its operation, as distinguished from the mode in which the dictates of mere imagination operate, illustrated by that part of the history of the prophet Elijah, from which these expressions are borrowed. When Elijah stood before the Lord on Mount Horeb, we read, that "the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after

the wind an earthquake; but the Lord was not in the earthquake and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice!" I Kings xix, 11, 12. When the pride of the heart is laid low, when the activity of human reasoning is quieted, when the soul is reduced to a state of silent subjection in the presence of its Creator, then is this "still small voice" intelligibly heard, and the word of the Lord, as it is inwardly revealed to us, becomes "a lamp" unto our "feet" and a "light" unto our "paths." Here it may not be improper to remark that, in order to maintain this state of humble and quiet dependence upon God, the habit of a frequent retirement from the common occupations of life, is of great use and importance. Nevertheless, such a frame of mind may be preserved, even when we are engaged in the pursuits of business. Watchful Christians are taught to live with a heart subjected before the Lord, and with an eye ever directed towards him in real simplicity. While such is their condition, the true guide to peace will not forsake them. When they turn to the right hand, or when they turn to the left, a voice shall still be found to follow them, saying, "This is the way; walk ye in it." If, however, there are persons (as I believe there are) of real piety, who sincerely desire to follow the guidance of their Lord and Master, and yet have not learned to distinguish, as they would wish to do, the internal manifestations of his Holy Spirit, let them not be unprofitably discouraged. Let them rather pursue their course, in humble reliance on the mercy of God; and let them cultivate the animating hope that, as they are preserved in dedication to the divine will, and grow in grace, they will gradually become better acquainted with the word of the Lord within them, and will be comforted, in a greater degree, with the light of his countenance. See Isa. 1, 10.

Secondly, with regard to the fruits which these opposite influences respectively produce: the suggestions of the human imagination, in matters of religion, as they prevail over us when we are in a state of restlessness and confusion, so, when they are followed, they confirm and aggravate that condition. While they tend only to the elevation of self, and to the gratification of the eager desires of the unsubdued mind, they may indeed inflame us with a false and misdirected zeal; but they can never soften the obdurate heart, bring the restless mind into stillness, or truly pacify the troubled conscience. On the contrary, the sure effect of obedience to the "still small voice" of our Divine Master in the soul, is quietness, tenderness, humility, true sanity of mind, and substantial

peace.

But we may extend our views farther, and consider the consequences of these respective influences, not only on the inward frame of the mind, but on the outward conduct and conversation of the man. Here the difference between the fruits of two distinct and even opposite principles becomes completely manifest. The imaginations of the heart of man, when not subdued and rectified by the power of Divine Grace, are continually prone to evil; and, however Satan may transform himself into an "angel of light," and conceal his operations under the cover of a religious profession, and even of a sincere enthusiasm, his fruits will still be fruits of darkness and unrighteousness; and those who, in the heat of their own spirits, commit themselves, without reserve, to so delusive and perilous a guidance, will not fail to make shipwreck, in many particulars, of the great moral principles of the Gospel of Christ. Again and again will they be found breaking the law of their Redeemer, the law of kindness, charity, order, submission, gentleness, integrity, puri

ty, or peace. And, truly, the end of such a course is sorrow. Behold, all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow," Isa. 1, 11.

On the other hand, those who follow the Lord's Spirit will assuredly be found to bear the fruits of the Spirit, which are, "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Against such there is no law;" Gal. v, 22, 23. That there are very many persons, not of our religious body, who are endeavouring to follow the Spirit as a perceptible guide, there can be little doubt. Nevertheless there will, I trust, be no impropriety in my making an appeal, in connexion with the present branch of my argument, to the observation and experience of those persons to whom this work is principally addressed. However discouragement may often overtake us, through the misconduct of unsound brethren, my young friends, with myself, have undoubtedly enjoyed a very easy opportunity of observing the life and conversation of many persons, who profess that the internal manifestations of the Holy Spirit are their rule of life; and who, by a long and tried course of patience, submission, and self-denial, have fully evinced the sincerity of their profession. Now, we are certainly well aware, and we need not, I think, fear to acknowledge, that the character and deportment of such persons are distinguished for sobriety and substantial excellence, and that, however varied they may be, as to their situations, their talents, and their gifts, they resemble one another in this main characteristick-that they are fulfilling the law of love, and living a life of piety and usefulness.

Our observation of others may suffice to convince