before us in the text, has often been explained away and denied. It is a doc trine against which, more than any other, the pride of human reason has rebelled, and every thing has been done to represent it as impossible and absurd. They whose principle it is to bring every thing down to the test of human reason, and so trying the doctrine of the Spirit's influence, and weighing it in this unjust balance of their own devising, have indeed found it wanting. Often it has been matter of wonder that the very things which, rightly considered, form the strongest arguments in support of certain points, have been made, by many, a presumption against them. We hold that the Bible being full of mystery is no small proof that it is the Word of God. The whole of the works of God are mysteries. Phenomena the most simple are, nevertheless, those which you cannot explain. The nature of fire we cannot explain; and yet who denies its reality? The nature of wind cannot be explained; no one can tell why it blows at one time and not always; but no one who hears its howling in the storm denies its existence. Vegetation cannot be explained; no one can tell how the grain of wheat dies and afterwards springs up again. None can deny the fact; for they witness it put into the earth, where it seems dead matter, and they afterwards behold the fields waving in the luxuriance of harvest. And as the works of God contain things far above the intelligence of man, so are his ways enveloped often in mystery and darkness. What is more mysterious, for example, than that, under the administration of an all-wise and merciful God, the aged individual is so often spared till his existence has become a weariness to himself and all about him, while the youth, perhaps in the midst of activity and usefulness, is hurried away as with an overwhelming flood? If it is so in the works of God, is it not to be expected that his word should abound with things hard to be understood? Is it reasonable that words so far exalted above the comprehension of men should be all plain, clear, and intelligible? We hesitate not to assert, that had the doctrines of revelation been all level to the human understanding, and all admitting of an easy explanation, it would have formed a very strong presumption that they did not

proceed from Him who, though righteous in all his ways, and holy in all his works, nevertheless is often surrounded with clouds and darkness. This being the case, the circumstance that the influence of the Spirit cannot be explained is no argument against its truth." The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth; so is every one that is born of the Spirit."

The truth of this doctrine is proved from the express declarations of Scripture. These abound in the Old and in the New Testaments. There is not a page of Revelation where we may not see proof of the enlightening, the sanctifying, the strengthening, and the consoling influences of the Spirit of God; and we are there taught to ascribe all that is lovely in the moral world to his agency. And as the Spirit of God moved on the face of the waters, and from the formless elements of chaos formed an abode fitted for the existence and enjoyment of living creatures, so does the influence of the Spirit in the moral world sanctify the hearts and reform the lives of the children of men. Have not you yourselves often felt his working in your minds? There is not, I believe, a human being in this assembly who has not been the subject of this operation. I appeal to every one here if you have not sometimes felt misgivings of heart, and been convinced that all was not right? Have you not had some anxiety about the saving of your souls when hearing an awakening discourse, when on a bed of sickness, or when deprived of the friend whom you loved? Have you not surveyed the past with sorrow and shame, and looked forward to the future with fear and trembling? I feel assured you have, and every compunctious visiting, every anxiety about the safety of your souls, every fear of future torment, every desire of future happiness, which you have experienced, is to be traced to the Spirit of God. it is very evident that the feelings do not always terminate in conversion. God strove long with the antediluvian world, but in vain; they resisted every effort to reclaim them, till, at length, he withdrew his gracious influence, and swept them away with the waters of the deluge. In the same way, God strove with the Jews, and they also resisted every effort to bring them to

But

In the first place, the Spirit may be quenched by deliberately resisting its operations. We shall suppose, that this heavenly fire has been kindled in the bosom-that, by its holy light, the persons have been led to see their guilt and danger, and to feel the importance of applying for safety. Were these to fan the flame that has been created, to encourage the impressions made upon them, and seek after more enlarged views of divine truth, no doubt they would follow on to God the Lord; but, instead of this, they do the very reverse-they try to extinguish the fire that has been kindled; they banish every serious thought from their minds; they consider seriousness, indeed, rather as an enemy to their peace, than as a friend to guide them to the way of happiness, and even systematically oppose every conviction that arises, and, with most anxious care, stifle every doubt about their safety. They say to themselves, Peace, peace, notwithstanding every appearance of danger. Like the men who can sleep when the cry of danger is proclaimed, instead of hastening to escape and flee to the mountains lest they be consumed, they delay in the place of peril, and seem reckless of the threatened wo. Like the infatuated mariners, when the vessel is tossed by the ruthless surge, and it is evident that they are all to be consigned to a watery grave, instead of preparing for the terrible change, they brave every appearance of danger, and shut out anxiety, till they are at length engulfed in the bosom of the ocean. Or, like the men whose temporal affairs are deranged, instead of doing what they can to remedy their condition, they prefer to shut their eyes from the truth, and drive from their minds the subjects fitted to appal them.

will operate on the minds of those who resist its operations: and it is not to be wondered at if they should be entirely left by God, and that their eyes should be closed lest at any time they should see with their eyes, and be converted and healed.

Another way in which the Spirit of God is quenched by many, is indulgence in habitual sin. These persons are visited by the Spirit of God through the medium of his providence or word: the power of divine grace finds its way to their hearts, and they are led so far to see and acknowledge their transgressions. Did they follow the Spirit, they might be led to cast away their transgression; but instead of this, they continue in the commission of their sin, or perhaps plunge deeper into crime. Whatever be the sin of which they are guilty, they go on in its indulgence in spite of every remonstrance. The drunkard perseveres in his intoxication, though told by the Spirit of God that the end of it is death. The swearer, though told that the Lord will not hold him guiltless that taketh his name in vain, nevertheless continues to insult the Eternal to his face. The man guilty of dishonesty and fraud, though told that he has started on the road to ruin unless he abandon his iniquity, goes on receiving the wages of unrighteousness, deceiving his neighbour, and, for the sake of mere paltry gain, ruining his eternal interests. It may be, that the sins indulged in are of a less flagrant nature, and which are, therefore, more frequently the spots of God's children. It may be that they are sins of the heart, such as pride, malice, worldly-mindedness, discontent or impatience. Or, it may be, that they are sins of the tongue, such as evil speaking, frivolous and evil communication; or they may be any of the multitudinous sins every day committed by the great majority of mankind, such as idleness, conformity to the world, general indifference to spiritual objects: whatever the kind or degree of sin, it continues to be indulged in, notwithstanding the striving of God's Spirit. Now, that this conduct must quench the Spirit, there can be no

flourish or decay as this is done. Habitual sin affects the work of the Spirit as water thrown on a fire, extinguishing it. Neglecting the means of grace is, as it were, allowing the Spirit to die away, or withholding what would fan the flame, till it became a burning and a shining light.

These are some of the ways by which the Spirit of God is most likely to be quenched. As addressed to sinners, this subject is fitted to teach a very awful message. God is now operating on your minds by his Spirit. He is, by his providence and word, sending the light of his Spirit into your minds; he is striving with you to bring you out of the paths of perdition, and if you would but obey his dictates, he would guide you to holiness and peace. But remember that he has said, "My Spirit shall not always strive with man." If you persevere in opposing his suggestions and admonitions-if, by habitual sin, or neglect of ordinances, you continue to oppose, you may succeed in tempting him to withdraw his warning voice, and your heart may be allowed to remain cold, cheerless, and dark. In this state you may be allowed to live, and in this state you may be allowed to die; but

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oh! what will take place when the Spirit follows you into the invisible world-when the day of grace is finished, and you cannot flee from that Spirit whom you have insulted and grieved? As addressed to God's people, this subject is fitted to teach them a most solemn lesson. From you, indeed, God will never completely withdraw his Spirit. You shall never perish, neither shall any pluck you out of your Father's hand. He who began the good work will carry it on till the day of Christ; but still you may, to a certain extent, quench the Spirit, and grieve him, and cause him for a season to leave you. You may be allowed to fall into sin, and thus have cause for the bitter lamentation of David, and, like him, to implore, “Cast me not away from thy presence, and take not thy Holy Spirit from me; make me to hear joy and gladness, that the bones which thou hast broken may rejoice." And never forget, that every time you quench the Spirit, you are rendering yourselves less fitted for the enjoyment of that country where holiness to the Lord is inscribed on the hearts and the lives of all the inhabitants, and into which nothing that is unclean is permitted to enter. Amen.

FEW scenes in the melancholy history of humanity can be more humbling, more painful and affecting, than that of a human being in a court of justice put upon trial for his life. Considering the deep depravity that characterizes society, and the many varied forms in which vice degrades this afflicted world, this is perhaps an occurrence that does not take place so frequently as we might be led to conclude, When it does take place, however, even in the case of the most abandoned profligate, no reflecting mind can look to his condition without being roused to many sad and melancholy reflections; for how depraved soever the criminal's present condition may be, a benevolent mind will still remember, that there was once a time when his heart was alive to the gaiety of innocence, and when

and companions, with a friendly and a brotherly eye. But when innocence itself is brought to trial-when a heart conscious of integrity before God and man, but, above all, conscious of perfect innocence in reference to the crime alleged against him, stands at the bar of human justice, a scene is presented of the most fearful and sublime interest, and the heart even wonders how humanity can stand this test, how innocence can thus submit to be degraded; and we think that there is something more than human energy that sustains the accused against the accusations and reproaches of his foes.

We are this morning to contemplate a scene still more striking than even this; for when a human being is brought to trial for crimes of which his heart tells him he