which preaches this gospel, is the same which baptizes with the Holy Ghost. "I indeed baptize you with water unto repentance: but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will thoroughly purge his floor and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire."

And what is this chaff which will be burnt? Is it not our light, airy, and trifling dispositions. which we indulge to our hurt, and which separate us from every thing of a heavenly nature, which is compared to wheat? This baptism of the Holy Ghost operates upon these passions and dispositions, as fire does upon chaff, and it is experienced, in a degree, by every one of us. And if so, why need we say, "Who shall ascend into heaven to bring Christ down from above, or who shall descend into the deep to bring him up from thence;" for what saith the spirit: "the word is nigh thee, in thy heart and in thy mouth, that thou mayst hear it and do it." And this is the word which is preached unto you by the gospel. And now this is a matter which can be brought to each of our views, and we need no reasoning in circles; we need no eloquent de

;

ence.

clamation, to enable us to understand the truths which it communicates. It is something which brings sorrow, trouble, and confusion over the mind for that which is wrong; and as we attend to its manifestations, it speaks peace for obediThis is the operation of the Holy Ghost, which is a fire that destroys the chaff. This is a baptism of the Holy Ghost, which operates as fire against all unrighteousness and ungodliness of men, and has been compared to something very small. Let us remember the declaration of Christ himself: "The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field, which indeed is the least of all seeds, but when it is grown it is the greatest among herbs, so that the birds of the air come and lodge in the branches thereof."

Thus, this principle which reproves for evil, though small in its first appearance, if obeyed, will increase and grow, until it will overcome every vain imagination of the mind, which may be compared to the fowls, or inhabitants of the air. These birds of the air are those things which are of a light and chaffy nature. It will bring all these under its branches. It has also been likened to a little "leaven which a woman. took and hid in three measures of meal, until the whole was leavened." We all know the nature

of leaven and of meal, and we know that there is in the meal no power of opposition, but it remains quiet to be operated upon.

Here is the

and then this

state I want us all to come into; little leaven, which is hid in each, and all of us, will begin to perform its operation on us; thus bringing us, body, soul, and spirit, into its own likeness.

Now, my fellow professors of this holy name, when we attend to this kind of baptism, which is the gospel preached in every creature, we shall become more and more fully acquainted with its operations; and we shall be more fully sensible of the effects which it is calculated to produce upon our minds: and we shall be able to add our testimony to the declaration, that "the work of righteousness is peace, and the effect of righteousness is quietness and assurance forever." And I want us all to become willing to come under the influence of this reprover; for if we crucify, and will not let this divine principle reign over us, we shall become seared, as with a red hot iron. Our minds must feel distress, pain, and trouble. But if we are willing to come under the influence of this principle, that wounds to heal and it is the very same principle-having burnt up the chaff, dross, tin, and reprobate silver, our minds will be prepared to receive that

instruction which opens the understanding, and enables us to see the mysteries of the kingdom of heaven unfolded. Peace will then become an inhabitant of the mind, for no fire can burn longer than it has combustible matter to act on. And when all this is consumed, the operation will not be found painful, but pleasing. There will be a quiet-a calm, produced in the mind. But it is not that calm which we can bring upon ourselves. It is not the calm of self-righteousness, which we may be desiring to indulge, but it is an evidence unequivocal; it is an evidence derived immediately from the fountain of light and life.. Here we can wait patiently, and here we can come to an understanding of the divine

nature.

Now some may be ready to query, what makes this so small, and evil so predominant in our nature? This is another grand delusion of the arch enemy of mankind, who deceived our first parents. It is the work of a twisting, twining, and serpentine imagination, by which he has always endeavoured to make truth look like error, and falsehood like truth. But, my friends, this principle, in infancy, though pure, is weak, and that which leads to evil is not stronger. Yea, it is weaker than that which leads to goodness. But we are willing, because of present enjoyment, to

indulge our natural affections. We are not willing to take up our daily cross and follow him, and be governed by the higher and nobler powers. Hence these propensities grow with our growth, and strengthen with our strength. And if that which is good were equally indulged, it would grow also, and perhaps more powerfully than those evil propensities, which would necessarily decrease and become weaker. I believe, that by a daily obedience to this living principle, there is a state attainable like unto that which our Saviour experienced, when he was tempted by that same tempter which tempts us. But he overcame the tempter because there was nothing indulged in his mind, for these evil propensities to work upon. And when the tempter said unto him, "If thou be the Son of God command that these stones be made bread," he answered and said, "It is written man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." The bread which we eat for the support of these bodies, and for the indulgence of our natural appetites, ought not to have the pre-eminence over that evidence which proceeds from the power of God; and when this governing principle has the dominion in our souls, it will lead us out of every thing of an inferior nature. This is the principle which has been