THE TESTIMONY, INFLUENCE, AND COMFORT OF THE HOLY SPIRIT.

UNCERTAINTY and doubt with respect to our present or future safety is a sensation of soul very distressing, and frequently brings the unhappy subject of it into the lowest state of pitiable despondency. If an individual in consequence of some sudden turn of fortune, or some accident, is immediately involved in a cloud of obscurity, and is so thickly surrounded with it as not to perceive either his present condition, as it really is, or see no prospect of liberation leading to future elevation and felicity; should he be favoured with some unerring witness infallibly demonstrating to his mind the security of his state so evidently as to leave no shadow for hesitation as to the certainty of it, would he not rejoice in such a testimony? Now, considering the immortality of the soul, that it must for ever exist, after the body is dead, either in a state of supreme bliss, or else in the regions of everlasting despair, where unutterable torments will ever prey upon it; is it not a matter of the greatest magnitude to ascertain, for ourselves, whether happiness or misery is likely to be our own portion?

If a decree were gone forth, that ten individuals from among us were to suffer death to-morrow, should we not, to satisfy our minds, anxiously desire to be in the possession of some secret testimony proving to our souls that we were not included in the number? And considering that Jehovah has purposed in himself to save out of mankind those on whom he has placed his love, and that the rest, for their determined unbelief, shall be cast into hell, is it not a doctrine very consolatory to a Christian to have some sure testimony or evidence whereby to know the enrolment of his name amongst God's people? And he who knows not this, has no scriptural reason to believe that he shall be saved. But our Saviour, when about to leave his disciples, pledged himself to send to them the Comforter in his stead, to testify to their souls their union with God through No. v. VOL. 1.-New Series.

Christ, assuring them of eternal blessedness in heaven, "Therefore, he that believes in the Son of God hath the witness in himself." 1 John, v. 10. And a Christian has no right to lay claim to the blessings of faith, but by the testimony of the Holy Ghost.

Hence it is my intention to treat of the testimony, or witness of the Spirit, together with his influences and comforts.

The Testimony of the Spirit.

1st. In speaking of the witness of the Spirit, we must assert, that believers have no natural right whatever to lay claim to the testimony of the same; neither does it necessarily and of course belong to them; but, like every other spiritual blessing, it is the gift of God through Jesus Christ, and this only to privileged persons; namely, true believers, or the elect. But, as every person is not a believer, and as every believer was formerly an unbeliever, it is necessary, first, to treat of the primary testimony of the Spirit. Thus Christ says, "And when he, the Spirit, is come, he will reprove the world of sin, of righteousness, and of judgment." John, xvi. 8. Hence, the Spirit, in the application of Gospel principles and truths, is said to take of the things of Christ and shew them to the soul, revealing first its deplorable condition, by enlightening the mind to see its degradation and sinfulness, the conscience to feel its guiltiness, the will to perceive its spiritual slavery, and the whole man sensibly to know his complete defilement, and utter impossibility of restitution to a better state, but by the alone mercy of God in Christ Jesus, and all this in revealing Christ. But if the Spirit were to cease his work here, this testimony, instead of being a source of comfort and consolation to the soul, would only aggravate its wretchedness and misery, by revealing its present condition and future prospects.

On the contrary, he enables to repent with groanings which cannot be uttered. He reveals a Saviour in the person of Christ; he points to his blood for pardon and peace; to his righteousness for justification through faith; and to his atonement, as the procuring cause of salvation. He testifies of the truth of Scripture, and shews that the writings of the fathers and the prophets, which relate to the Messiah, have been fulfilled in Him. Those passages, which before conversion were dark and obscure, and were either disbelieved or believed with a human, that is, a wrong interpretation upon them, are now clear and convincing, and afford fresh proofs of God's veracity, Christ's divinity, and the believing soul's safety. A natural understanding cannot comprehend the meaning of scriptural or spiritual subjects, but no sooner does divine light with Christ break in on the mind, than the word of God appears as a divine revelation, giving wisdom unto the simple, sight to the blind, and life to the spiritually dead. Thus the testimony of the Spirit reveals to the soul its degradation and sinfulness, its utter inability and helplessness, Christ as its Saviour, in its spiritual application, and the Scriptures as his revelation, from whose truths every thing is derived, both with respect of faith and practice, necessary to eternal happiness.

It is by the testimony of the Spirit, whereby a Sinner knows of his acceptance with God.

2d. When the love of God the Father is shed abroad in the heart, by the Holy Ghost who is given unto us, and the soul is brought into a state of justification by faith, receiving the righteousness of Christ, then the Holy Ghost evidently testifies to the conscience of the safety of such a state, and also of the peace and joy experienced by those who are introduced into it, for St. Paul, after having spoken of the peace, patience, and hope of a true Christian, intimates his happiness, by saying, that "the love of God is shed abroad in our hearts," meaning believers, "by the Holy Ghost which is given to us." Rom. v. 5. The mind is so strongly impressed with the sense of a divine change having taken place in the soul, and the blessed consequences resulting from the same, that the conscience itself, being divinely illuminated, bearing witness in the Holy Ghost," satisfies the mind of a personal interest in the work of redemption, and exults in the communication of righteousness, peace, and joy, in the Holy Ghost. Rom. xiv. 17. It is the Spirit of God that testifies of the divinity of Christ, by revealing him as a Saviour, a Mediator, a Prince, and a Lord," for no man can say, that Jesus is the Lord, but by the Holy Ghost." 1 Cor. xii. 3. That is, no man can experience the God-like power of Christ but by a revelation of him to the soul, his "being formed in the heart the hope of glory," and elevating the desires of the soul to everlasting bliss. The Spirit testifies to our sincere repentance and renunciation of sin, our justification by faith, and consequent holiness of life.

He satisfies the mind, while deliberating on any scriptural subject or doctrine, separating truth from error; human invention from divine revelation; and "proving what is that good and acceptable and perfect will of God." He testifies to the honesty of our actions, the uprightness of our intentions and thoughts, and the sincerity of our performances to the glory of God. The testimony of the Spirit is a never-failing source of complete satisfaction to the mind of the Christian, in every doubtful and uneasy moment, by assuring the soul of its personal and infallible security, arising from its interest in the covenant of grace. This testimony, of which we are speaking, is a privilege which God can withhold or confer just as he pleases. Nor is the Spirit less free and uncontrolled as to the degree of his testimony. To one he bears a fainter and to another a stronger witness. To some he so greatly evidences their adoption, as to inspire them with great hopes, blooming with immortality and glory.

To all he is ever known to vary his testimony, both with respect to time and degree; but, nevertheless, wherever his influence is felt, he teaches universally that the person of whom he testifies is the only procuring cause of a sinner's salvation, and that it is by grace alone.

The witness of the Spirit is a secret and inward operation, manifesting the soul's oneness with God, and its consequent title to all the immunities of the Gospel. It is a spiritual testimony, whereby the

soul becomes fully acquainted with God, as having begotten it again to a lively hope, by the resurrection of Christ from the dead.

But although it is an inward or secret witness, yet its effects are seen outwardly, by a strict conformity of life to the requirements of God's precepts, causing the recipients of it to follow holiness, without which no man can see the Lord. One reason why unconverted men deride the doctrine of spiritual testimony or assurance, is because the Holy Ghost operates inwardly, and not to the observation of natural men; consequently his mode of testifying is altogether beyond their comprehension, hence ridiculed and disbelieved by them. But notwithstanding this the doctrine of the heavenly witness is nevertheless true and scriptural.

This testimony of the Spirit corresponds with the written word. He who is taught by the Spirit is taught correctly. The Spirit cannot contradict himself, therefore, when he witnesseth, he does it in accordance with the rule of Scripture. Here it may be asked, how comes it to pass that so many professing to experience the witness of the Spirit, are, at the same time, so deficient respecting the doctrine of the Gospel? To this we answer, that the Spirit cannot contradict the word, as it is of his own dictating and inspiring, hence it follows that their supposed witness is nothing but the delusion of a heated imagination, leading them to fall in with the doctrines and practices of men who have but a faint knowledge of scriptural truths. If a man professes to experience the testimony of the Spirit and yet at the same time holds erroneous doctrines, that man's religion is vain, he is yet in his sins, and consequently will be lost if he dies in such a state; for wherever the Spirit testifies he testifies truly and of the truth, hence it follows that they themselves are not under his teaching.

Another remark which may be made respecting this testimony, corresponding with what has been said before, is, that it is no sudden impulse on the mind, or extraordinary communication, that it does not consist in any sensible or bodily impressions, such as a voice being heard, or a passage forced irresistibly upon the mind; neither has it any connexion with the wild enthusiasm, foolish gestures of the body, or unnatural elevations of the voice. These things have often been brought forth as proofs of the Spirit's witness in their hearts, when, in fact, they are nothing more than the effects of a misguided understanding, a weak judgment, and an enthusiastic imagination. The witness of the Spirit is a secret influence received in the soul, uniting it to God through Jesus Christ. This brings us in the next place to speak of the influence of the Spirit.

The Influence of the Spirit.

Man in his unconverted state is under the influence of self; and, for want of better principles, the love of ease, the world, lust, passion, and even diabolical agency (for he is said to be devilish), are his ruling and reigning principles and feelings. But when the grace and Spirit of the Lord have operated in his soul to his spiritual renewal or renovation, then he is no longer a subject to sin, but is under the dominion and influence of the Holy Ghost; hence the

Apostle says, "Ye are no longer under sin, but under grace." The influence of the Spirit is an operative influence, prompting to all spiritual actions, and leading the soul to the faithful discharge of every moral and Christian duty. Is the man a merchant? Then the influence of the Spirit has such a government over his actions as to lead him, in religious honesty, neither to overrate as a seller, nor to undervalue as a buyer. Is he a judge or a magistrate? Then this spiritual influence will guide him in the administration of the law, and he will arrive at his decisions on any subject, by making the law, as far as he possibly can, to coincide with the word of God. He will be a 66 terror to evil doers, and a praise to them that do well." Is he a master? He will look with jealous regard to the spiritual welfare of his domestics. He will govern them with love, and in all his actions towards them, he will manifest himself to be a spiritual man. Is he a father, or head of a family? His house will be a pattern of neatness, sobriety, and concord. His children will be allured, by his example, to pursue those things which lead to eternal bliss. He will watch over their education, and bring them up in the fear of the Lord. Is he a servant? Then his religion will operate in such a way, as that he will be diligent and punctual to discharge his employer's commands; his time he will no longer consider his own, but his master's; and the interest of his master's circumstances will be as dear to him as if they were his own. The influences of the Spirit guides the Christian in all his transactions, leading him to the adornment of his Saviour's doctrines in all things; they have such an abiding effect on his heart, as to teach him, from the abundance of the same, to regulate his words by spiritual principles; and they so constantly and steadily rule his affections, as to unable him to think correctly, purely, charitably, and according to the word of God.

The wicked, moralists, Pharisees, and self-righteous persons, are all guided and influenced by sin, self, and the devil; while the believer, being born of the Spirit, thinks by the Spirit, prays by the Spirit, reads, studies, believes, and is altogether under the influence of the Spirit. Hence, as God is a Spirit, and the most holy, consequently he is the most happy, and the true Christian, being united to him spiritually, is likewise happy; and this brings us in the next place to speak of

the

The Comfort of the Holy Ghost.

Now, whatever comfort a believer is favoured to participate in, it all arises from the spiritual application of God's love to the soul; hence, Christians are said to walk in the comfort of the Holy Ghost. Acts, ix. 31. The Holy Spirit is also called a "Comforter," because he mollifies every wound, softens every affliction, removes every doubt, answers every objection, and forms Christ in the soul. When spirit of a Christian is stirred up within him, and wounded at the sight and knowledge of sin, when endeavouring patiently to endure the scoffs, ridicule, lying assertions, and enmity of opposite characters, his spirit may be secretly pained and wounded within him; but the Holy Spirit comes to his aid, applying the promises to his conscience, telling him that Christ is afflicted in all his afflictions, that they are blessed who suffer for Christ's sake, and that all things work