not, of course, intend by this remark, to convey | the idea, that no other cross could keep us aware of, or awake to, our entire dependence on God. He could make any cross or crook in our lot, answer the same purpose. But, why should he

change the rod which check us; or, why whould we wish it changed for another? Another must be sent in its place; and must be heavy enough to produce in us, as in Paul, the settled conviction that God is MASTER.

THE

END.

Ir is a singular fact, that we have no treatise on the Love of the Spirit. The British pulpit and press have covered themselves with glory, by their exhibitions of the wonders of Redeeming Love, as these characterise the good will of the Father, and the mediatorial work of Christ; and by unrivalled demonstrations of the personality and agency of the Holy Spirit: but no writer, that I know of, (and I have searched diligently,) has traced the wonders of the Spirit's love, in Redemption. OWEN has certainly done much to endear the Spirit to believers, in his brief treatise on "Fellowship with the Holy Ghost," at the close of his masterly work on "Communion with God." The Spirit is, however, the gift of God and Christ to the world, as well as to the church. His mission embraces both the world and the church, just as the love of God and the death of Christ embrace them. John xvi. 8. According ly, quite as much is said in Scripture, to commend him to the confidence of both, as to demonstrate their absolute and universal need of his holy influences. But how many overlook this fact! In general, the unconverted and the undecided, turn their need of the Spirit, into apologies for delay. They think of his grace as power, rather than as love; and thus imagine that they may safely wait for it. Many of the penitent also, although penetrated with a sense of their need of the Spirit, are yet very doubtful whether he will work all that in them, which they feel to be necessary for them.— They are afraid to calculate upon the exercise of his power, in their own case. And not a few, even of those who can hardly doubt, that he will carry on the good work he has begun in them, are evidently more influenced in their hopes, by his power, and faithfulness, than by his delight in his work, or his love to the subjects of it. They are not so much at home,-when they speak of the love of the Spirit to their souls, as when they speak of the love of God or of the Lamb. They dwell with solicitude and solemnity, upon their need of the grace of the Spirit; but not with rapture, or complacency, on the richness, freeness, and glory of his grace. They do not exactly question its fulness, its freeness, or its tenderness; but neither do they rejoice in them, as in the tender love of the Father, or the intense love of the Son. The Father's promise of the Spirit, or the Son's gift of the Spirit, rather than the grace or

the glory of the Spirit himself, is most relied on, and rejoiced in by believers in general. They rather plead the promises of his help, than lean directly upon his own good will and great power for help. Their confidence and complacency are thus less in himself, than in the covenant which pledges his influences; although his place in that covenant was his own choice from eternity, and has been his chief delight ever since he entered upon its duties, and will be the “rest” of his love until the end of time!

I have seen and felt so much of this, and found so little to counteract it, in our theology, that I was compelled, for my own sake, to trace out, step by step, the love of the Spirit in the work of the Spirit. How far I have succeeded in restoring this old truth to its original place, it is not for me to say. My object was gained when it took its proper place in my own mind and ministry; and, therefore, my conversational essays on the subject, are addressed, not at all to theologians, as such, but entirely to private Christians; and thus they have no critical or theological pretensions whatever. Indeed, they are merely experimental hints, brought home to the bosom and business of those who, like myself, cannot forget, that unless we have "the Spirit of Christ, we are none of his." We thus require to see the love of the Spirit, in order to see how we can obtain and retain the Spirit himself, as proof of our personal interest in Christ. The hold we need upon the power and grace of the Comforter, we can only get, by getting hold of his love; for until we see how he loves our souls, we cannot see how he can abide with them, either as a consoler or as a sanctifier.

It has, therefore, been my sole aim to engage the attention and win the confidence of all who apply to themselves the question, "Have ye received the Holy Ghost since ye believed?" I have tried to seat myself at their side, and to enter into their difficulties, and to whisper in their ear; that thus they may judge for themselves, whilst interchanging experience with a "brother and companion," in the spiritual tribulation arising from the fear of "not having the Spirit." And if I have ever been enabled to help the perplexed or the doubting, I would fain hope that this Companion to my Experimental Guides, will increase that help, as well as confirm it.

NEWINGTON GREEN, 1836.