us that, when the great principle of religion, to which I am now adverting, is conscientiously and strictly maintained, these pure and lovely fruits are invariably produced. And further, as far as we ourselves also, who are younger in religious growth, have been enabled to order our conversation by the same rule, and to "mind the same thing," our own experience will oblige us to confess that the Shepherd of Israel, as he is thus followed, is a safe guide; and that he would ever lead us away from the snares of the enemy, from the vanities and sensualities of the world, and from the pride of life, into humility, charity, and pure morality. Finally, may we not with gratitude acknowledge that, in observing the latter days and death of many faithful servants of the Lord, who once occupied a place among us, we have been furnished with ample evidence that the end of a life passed in obedience to the inward monitions of the Spirit, united with a dependence on Christ as an all-sufficient Saviour, is quietness and peace?

That God is able to illuminate the souls of men with the immediate visitations of spiritual light, the most incredulous metaphysician will not venture to deny. On the other hand, we may readily accede to the principle laid down by the celebrated Locke, that we can entertain no reasonable confidence in any supposed inward spiritual illumination, further than as we are furnished with evidence that such illumination proceeds from God. See Essay on the Human Understanding, book iii, ch. 19. Now, that the perceptible influence of the Holy Spirit on the soul proceeds from God, the Christian enjoys satisfactory evidence-first, in the declarations of Scripture, that such an influence shall be bestowed upon him-and secondly, in the practical results into which it leads. "He that believeth on the Son of God hath the witness in himself;"

I John v, 10. He brings his own sensations to the test of experience. He knows the tree by its fruits.

This general argument will be found to derive confirmation from a view which we may now briefly take of some main particular characteristicks in the practical operation of this perceptible guidance. In discussing those characteristicks, I must of course be understood as appealing to the experience of my readers; and happy should I be, were my observations to serve as way-marks to any of them, by which they may learn more accurately to distinguish the Spirit of Truth from the spirit of errour.

1. The light of the Spirit of Christ in the heart tends to the humiliation of man: for, in the first place, it reveals to him his many iniquities, and affords him the clearest evidence that he is fallen, corrupt, and prone to evil; and, in the second place, as he endeavours to follow this light, he is again and again instructed in the lesson that his own strength is utter weakness, and that he can do no good thing of himself. Besides, it is ever to be remembered, that Divine Grace in the soul is not only light, but power. It softens all that is hard, and levels, as with the dust, all that is lofty within us. Those persons, therefore, who are truly subject to it, will, of necessity, become tender, contrite, and lowly of heart. The operation of the same principle tends, moreover, to the exaltation of Christ. That light and that power, which convince us of our own iniquities, lead us also to form a right estimate of the character and merits of our Lord: and while, in our endeavours to follow his guidance, we are brought to the humbling discovery of our own weakness and worthlessness, we are taught that, in this weakness, the strength of Christ is made perfect; and we cannot but extol that Saviour, who supports us in every difficulty, arms us against every temptation, re

stores our souls, and leads us in the paths of righteousness for his name's sake.

2. Since fallen man is corrupt and perverse; since his natural inclinations, if not checked in their operation, will infallibly lead him, under some form or other, into the vanities of the world and the sins of the flesh; and since it is the great purpose of the Christian system to recover him from this lost condition, and to bring him into conformity with the will of God, we may rest assured that the true voice of Christ in the heart will conduct us in the path of daily self-denial. And such, undoubtedly, is the experience of all those persons who have committed themselves to the guidance of this inward Monitor. They find that he leads them through the "strait gate," and by the "narrow way," and that, in order to follow him, it is indispensably necessary for them to resist their own desires, and to mortify those perverted selfish principles which constitute the character of the natural man.

When our Lord declared that, if any man would come after him, he must take up his cross and follow him (the cross being the instrument employed for the infliction of capital punishment)-he might perhaps intend to impress upon his immediate followers that, in order to be his disciples, they must be willing even to die for his name's sake. Such a doctrine was well adapted to the circumstances in which these persons were placed: but, in that spiritual sense of which our Lord's words are obviously capable, it will be found to coincide with the experience of every real Christian. None can "follow the Lamb whithersoever he goeth," without being conformed to his sufferings —without bearing about in the body the dying of the Lord Jesus-without dying themselves to the lusts of the world, the sins of the flesh, and the pride of life. "We are buried with Christ by baptism unto death,

that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life;" Rom. vi, 5. But let us not fear this death, or shrink from the cross of Christ: He who imposes it, in order to our highest good, will render it more than tolerable; and it is the enemy of our souls who magnifies in our view the pain and difficulty of bearing it. To the dependent, simple, yet decided, Christian, the yoke of Jesus becomes easy, and his burden light.

3. Those who resist and grieve their heavenly Guide, and quench that delicate flame of light with which he condescends to visit them, gradually envelope themselves in gross darkness. They become incapable of the instructions of their Divine Monitor, and thus they continually form a lower and a lower standard respecting right and wrong. On the contrary, the Spirit of Christ, as it is closely followed and scrupulously obeyed, rectifies, illuminates, and quickens, the faculties of the conscience. Our perceptions of good and evil become more and more just and lively; and, at the same time, our apprehension of spiritual things is enlarged and strengthened. Thus is accomplished, in the experience of his followers, the promise of the Lord Jesus, that "unto every one that hath shall be given;" Matt. xxv, 29. "The path of the just is as the shining light, that shineth more and more unto the perfect day;" Prov. iv, 18.

4. Since the inward manifestations of divine light in the soul, if attended to, lead invariably into the practice of Christian virtues; and since those virtues are clearly described and enjoined in the Holy Scriptures, (especially in the New Testament,) it is plain that these two practical guides to righteousness will ever be found in accordance with one another. The law written in the book, and the law written in the

heart, have proceeded from the same Author: the only standard of both these laws is the will of God; and the former corresponds with the latter, as the image in the mirror corresponds with its original. It ought, however, to be remarked, that the written law, for the most part, consists in general directions. Now, the inward manifestations of the Spirit of Christ, while they confirm the principles on which those general directions are founded, will instruct us how to apply them in our daily walk, and under all the various circumstances and exigencies of life. For example, the outward law declares, "Thou shalt love thy neighbour as thyself." The inward law will not only inculcate the same rule, but will point out, to the obedient followers of Christ, in what manner, and on what occasion, this love is to be brought into action.

5. It is worthy, in the last place, of particular observation, that the monitions of the Holy Spirit within us, direct an exact, comprehensive, and unmixed, obedience to the will of God. How imperfect is the obedience of those persons, who acknowledge only the written law, and who, in the application of that law to the various incidents and occasions of human life, are accustomed to seek no other direction than that of their own reason, and to depend upon no other strength than that of their own wills! While in the secret of their hearts there dwells a spirit of rebellion against that Lord who would lead them into self-mortification; how readily can they plead excuses and urge the doctrine of expediency in opposition to the dictates of truth! Notwithstanding their professed regard to the Scriptures, how soon does their moral sense degenerate, and how easily do they learn to "call evil good, and good evil;" to put "darkness for light, and light for darkness;" to put "bitter for sweet, and sweet for bitter!" Isa. v, 20. In such unsound

D