The observations contained in the following pages are to be met with in a LONDON: Printed for the TRACT ASSOCIATION of the SOCIETY OF FRIENDS. Sold at the DEPOSITORY, 84, Houndsditch. No. 14. 1856. [Price 4d. per dozen.] REMARKS, &c. THE influence of the Spirit of Truth on the mind has been maintained by the most eminent and pious persons in all ages, and to it they have attributed their stability and advancement in true religion. This is strong presumptive evidence that it is consistent with the doctrine contained in the Scriptures, but more especially in the New Testament; and ought to render us doubly careful, that we do not reject it without due examination. Notwithstanding, there is a class of persons professing Christianity who consider this gift to have been shed only on the primitive believers, and that any belief in its existence in the present day is irrational and enthusiastic. On viewing the objections of those who profess to deny the influence of the Spirit, the following considerations present themselves-That the effusion of the Holy Spirit was announced by the prophets who foretold the coming of our Lord, and promulgated by his precursor, John (Matt. iii. 1. 12. Mark i. 1-8. John i. 29-33.), as a distinguishing circumstance attending the introduction of the Gospel; which shows it to have been an integral part of that dispensation, and that it must therefore continue till the dispensation is abrogated; which cannot in common reason be denied. That we are supported in this opinion, by a reference to the intention for which this gift was dispensed to mankind; which, it appears by Scripture testimony, was for the purpose of assisting man in the work of regeneration (John iii. 1-8.), and which assistance must be equally necessary now, as his weakness and liability to sin and transgression remain unchanged. That, though the effusion of the Spirit upon many of the primitive believers was attended with extraordinary gifts to forward the purposes of the Divine will in the establishment of the Gospel, yet it was not universally so; but appeared in the great mass of the early believers, in the same way as it is believed to appear in the present day: not being attended with extraordinary gifts, but producing the effects of righte ousness. That the fruits of the Spirit cannot be different from or contradictory to what is asserted in the Scriptures: and therefore a belief in its influence on the mind cannot be enthusiastic or irrational, though it may be misunderstood and abused. A few brief observations on these points may be useful to such readers as have not been accustomed to consider this subject with reference to the objection stated. It is undoubtedly the object of true religion to purify the heart and conduct, so as to render us meet for the Divine acceptance, and the enjoyment of a state of bliss hereafter; or in other words of an admission into the kingdom of heaven; but in order to this, we must in this life have undergone that change of our nature, which will, in some degree, assimilate us to the Divine purity; the necessity of which is fully stated in the Scriptures. In the emphatic language of our Saviour, it is called being born again: and the same change is variously named in different parts of the New Testament. Ephes. iv. 15-30: v. 8-21. This change, conscious as we must be of sin and imperfection, must be allowed to be fully consistent with our ideas of what is reasonable and correct; but when it 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 it has always been. His discourse with the woman of Samaria (John iv. 5-26.) points out a living principle, to be given by him, which was to produce eternal life to its possessor; and with this there is a remarkable coincidence, in his declaration on the last great day of the Feast, which the Evangelist expressly declares to allude to the gift of the Spirit, which was to be shed after he was glorified. John vii. 37-39. The parable of the man (Luke xi. 5-13.) and his friend, is equally clear as to the Divine intention in this respect, and that we ought, moreover, earnestly to desire it. And it may be here asked, as we are by nature so prone to sin, how are we to root out our evil propensities, but by the assistance of a power superior to anything which we inherit in our own corrupt nature? What but this must enable us to take up the daily cross to our natural inclinations ?-to deny ourselves the pleasures of sense, or the allurements of interest, when they are inconsistent with purity? The evil practice of all mankind, while they have not their dependence on Divine aid, is a clear answer to these questions; for although the outward conduct may at times appear fair, yet if the source of action-the heart, be not purified, which it can only be through the operation of Divine grace, it wants but the storms of temptation to overthrow the fabric: and, as the nature of sin is the same in all, though its modifications may be various, so we are all equally in need of this assistancethe learned with the ignorant-the philosopher with the peasant. Persons possessed of good natural dispositions, and placed in situations favourable to regular conduct, may have a sort of habitual morality, which leaves us nothing to accuse them of: but let them not suppose themselves secure on that account. That virtue which is not the effect of principle is of very uncertain duration, and we are all required to improve our talents and advantages. We ought also to remember that Christianity enforces the necessity of a change of our nature and affections, as the only sure means of producing conduct consistent with the purity of its precepts, under all circumstances; even where our private interests and inclinations may be opposed to it. The work of religion, if properly undertaken, is sure in its end, but it is of gradual, and sometimes, from the prevalence of our lusts, of painful operation; and if our minds are sufficiently awakened to the subject, none will find time for idleness or self-security. In those sublime and instructive conversations (John xiv. 25-27; xv.; xvi. 1-14; and xvii.) which our Saviour had with his disciples a short time previous to his sufferings, as well as in that ever-memorable prayer he offered up for them, he has shown that the great purpose of his mission was, to make atonement for our sins, and thus to open the way for a spiritual communion and communication with himself and the Father, through the Holy Spirit. The necessity of keeping up this communication, in order to the production of Fruit, is beautifully and incontrovertibly set forth, in the parable of the Vine and the Branches. This Spirit, he also declared, was to lead into all truth, and to reprove, the world of sin, of righteousness, and of judgment: thus comprehending everything that can relate to salvation, or the knowledge of God. These declarations are in themselves decisive, and |