pressions in the first Epistle of John, 5: 14, 15. "And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us; And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him."

In conclusion we would remark, that in yielding ourselves up to the divine direction under such cir cumstances as have been mentioned, we not only have the guidance of the Holy Spirit; but I think we are not exposed to those illusions and mistakes, which might otherwise be likely to befal us. Indeed, it is hardly too much to say, that we may be sure of being kept in the right path at such times. The state of mind which we have described is not only one of earnest desire and strong faith, but as it seems to us, of true meekness. And we are told in the Scriptures, "The meek will he guide in judgment, and the meek will he teach his way." Ps. xxv. 9. It is the opinion of Fenelon, who seems to have had a personal experience of the divine operation deeply interior, that in the moments of mental quietness and of recollection in God, in other words, when we look to God in a state of cessation from our natural activity, we should not hesitate to follow the interior impulses and attractions of the soul. Meaning to be understood, undoubtedly, that if we believingly ask for divine guidance in such a state of mind, the attraction or tendency of soul, which then exists, cannot be safely ascribed to any thing but the Spirit of God; and that, consequently, we may consider ourselves under a divine, and not un→ der a mere human direction. This we believe to be

true. Nevertheless, in this case, as in all others, we should never yield to the guidance of any interior attraction, however it may have the appearance of originating with the Holy Spirit, which at the same time we know to be at variance with the written Word of God. God can never contradict himself; and whatever revelation he has made of himself in his holy Word we must regard as authentic, and as entitled to our supreme confidence. But with the limitation implied in this remark, we have no doubt that God, operating upon the mind in a divine manner, will certainly teach and guide those, who, in renouncing the self-interested eagerness of nature, possess true meekness and quietness of spirit, and who believingly and earnestly look to him for such teaching and direction.

"Tis thine to cleanse the heart,

To sanctify the soul,

To pour fresh life in every part,

And new create the whole.

Dwell, Spirit, in our hearts;

Our minds from bondage free;
Then shall we know, and praise, and love,
The Father, Son, and Thee."

CHAPTER FOURTH.

Distinction between impulses and a sanctified judgment.

It is sometimes the case, that persons act from certain interior impressions, which may properly be termed IMPULSES. It would certainly be very injurious to the cause of holiness, if the doctrine should prevail, that mere interior impressions or impulses may of themselves become the rule of conduct to a holy person. That persons in sanctification are under a divine guidance, and that they cannot retain the grace of sanctification without such guidance, is entirely true. But it has sometimes been the case, that men have mistaken natural impulses for the secret inspirations of the Spirit; and in the flattering belief of being guided by a higher power, have experienced no other guidance than that of their own rebellious passions. On the danger of such a state, of which the church has seen too many melancholy instances, it is unnecessary to remark. We proceed, therefore, to lay down some principles, which, if we do not err in our statement of them, will be of some assistance in guiding us, in relation to this practical and important subject.

FIRST.-The Holy Spirit is very various in his operations upon men; but it will be conceded, I suppose, as a correct principle, that He generally conforms himself in his operations, whatever they may be, to the structure and laws of the human mind. Accordingly in those operations, the object of which is to guide or direct men, it will be found, that He always acts in connection with the powers which are appropriate to such a result; and particularly in connection with the perceptive and judging powers. We desire it to be kept in mind, that we are speaking here of his directing or guiding operations; in other words, those, which have a special connection with human conduct. These are the operations, which most intimately concern us; and in regard to which it is most important to establish correct principles. We proceed to say, therefore, it is very obvious from man's mental structure, although he is sometimes the subject of a purely instinctive movement, that God designed, that the perceptive and judging powers, which He has given us, should ordinarily furnish the fundamental condition or basis of human action. And if in his spiritual providences it should be found to be his practice to guide men in any way not in accordance with this design, he would be inconsistent with himself. The first principle, therefore, which we lay down is this, that the Holy Spirit guides men, by operating in connection with the perceptive and judging powers.

And we may properly remark here, that this view, which is so important, as to be deserving of

the reflection of the most judicious persons, seems to be in accordance with the sentiments of the pious and learned John Howe. "We cannot" says this esteemed writer, "so much as apprehend clearly and with distinction the things which are needful for us to apprehend, without the light of the Spirit of wisdom. It is necessary, (viz. the light which the Spirit of wisdom gives,) in order to the act of distinguishing or discerning, between things, what is to be done, and what is not to be done. There is a continual need through the whole course of our spiritual life, for the using of such a discretive judgment between things and things. And in reference hereto, there needs a continual emanation of the Holy Ghost, for otherwise we put good for evil and evil for good; light for darkness and darkness for light. We need the Spirit's help, to shine with vigorous and powerful light into our minds, so as to bring our judgments to a right determination."

SECOND. We may lay it down as another principle that the Holy Spirit does not, either by his gentle influences or by those which are more sudden and powerful, so operate upon a person as to guide him into any course, which is truly irrational and absurd. Now we know in many cases, if we should yield to the direction of mere impressions and impulses, especially those which are of a powerful kind, we should be led to do those things, which, to whatever test or measurement they might be subjected, could not escape the denomination of irrationality or absurdity. Of such impulses the He