constant miracles. I do not apprehend that the doctrine of spiritual influence carries the agency of the Deity much farther than the doctrine of providence carries it or, however, than the doctrine of prayer carries it. For all prayer supposes the Deity to be intimate with our minds.

But if we do not know the influence of the Spirit by a distinguishing perception at the time, by what means do we know any thing of it at all? I answer, by its effects, and by those alone. And this I conceive to be that which our Saviour said to Nicodemus. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth, so is every one that is born of the Spirit:" that is, thou perceivest an effect, but the cause which produces that effect operates in its own way, without thy knowing its rule or manner of operation. With regard to the cause, "Thou canst not tell whence it cometh or whither it goeth." A change or improvement in thy religious state is necessary. The agency and help of the Spirit in working that change or promoting that improvement, are likewise necessary. Except a man be born of the Spirit, he cannot enter into the kingdom of God." But according to what particular manner, or according to what rule, the Spirit acts, is as unknown to us as the causes are which regulate the blowing of the wind, the most incalculable and unknown thing in the world. Its origin is unknown; its mode is unknown; but still it is known in its effects: and so it is with the Spirit. If the change have taken place; if the improvement be produced and be proceeding; if our religious affairs go on well; then have we ground for trust,

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that the enabling, assisting Spirit of God is with us; though we have no other knowledge or perception of the matter than what this affords.

Perhaps there is no subject whatever, in which we ought to be so careful not to go before our guide, as in this of spiritual influence. We ought neither to expect more than what is promised, nor to take upon ourselves to determine what the Scriptures have not determined. This safe rule will produce both caution in judging of ourselves, and moderation in judging, or rather a backwardness in taking upon us to judge, of others. The modes of operation of God's Spirit are probably extremely various and numerous. This variety is intimated by our Saviour's comparing it with the blowing of the wind. We have no right to limit it to any particular mode, forasmuch as the Scriptures have not limited it; nor does observation enable us to do it with any degree of certainty.

The conversion of a sinner, for instance, may be sudden; nay, may be instantaneous, yet be both sincere and permanent. We have no authority whatever to deny the possibility of this. On the contrary, we ought to rejoice, when we observe in any one even the appearance of such a change. And this change may not only by possibility be sudden, but sudden changes may be more frequent than our observations would lead us to expect.-For we can observe only effects, and these must have time to show themselves in; whilst the change of heart may be already wrought. It is a change of heart which is attributable to the Spirit of God, and this may be sudden. The fruits, the corresponding effects, the external formation, and external good actions will follow in due

time. "I will take the stony heart out of their flesh; and will give them a heart of flesh." (Ezekiel, xi. 19.) These words may well describe God's dealings with his moral creatures, and the operations of his grace: then follows a description of the effects of these dealings, of these operations, of that grace, viz. "that they may walk in my statutes and keep my ordinances and do them;" which represents a permanent habit and course of life (a thing of continuance), resulting from an inward change (which might be a thing produced at once).

In the mean time it may be true, that the more ordinary course of God's grace is gradual and successive; helping from time to time our endeavours, succouring our infirmities, strengthening our resolutions, "making with the temptation a way to escape," promoting our improvement, assisting our progress; warning, rebuking, encouraging, comforting, attending us, as it were, through the different stages of our laborious advance in the road of salvation.

And as the operations of the Spirit are indefinite, so far as we know, in respect of time, so are they likewise in respect of mode. They may act, and obser

vation affords reason to believe that they do sometimes act, by adding force and efficacy to instruction, advice, or admonition. A passage of Scripture sometimes strikes the heart with wonderful power; adheres, as it were, and cleaves to the memory till it has wrought its work. An impressive sermon is often known to sink very deep. It is not, perhaps, too much to hope that the Spirit of God should accompany his ordinances, provided a person bring to them seriousness, humility, and devotion. For example,

the devout receiving of the holy sacrament may draw down upon us the gift and benefit of divine grace, or increase our measure of it. This, as being the most solemn act of our religion, and also an appointment of the religion itself, may be properly placed for it; but every species of prayer, provided it be earnest ; every act of worship, provided it be sincere, may participate in the same effect; may be to us the occasion, the time, and the instrument of this greatest of all gifts.

In all these instances, and in all, indeed, that relate to the operations of the Spirit, we are to judge, if we will take upon us to judge at all (which I do not see that we are obliged to do), not only with great candour and moderation, but also with great reserve and caution; and as to the modes of divine grace, or of its proceedings in the hearts of men, as of things undetermined in Scripture, and indeterminable by us. In our own case, which it is of infinitely more importance to each of us to manage rightly, than it is to judge even truly of other men's, we are to use perseveringly every appointed, every reasonable, every probable, every virtuous endeavour to render ourselves objects of that merciful assistance, which undoubtedly and confessedly we much want, and which, in one way or other, God, we are assured, is willing to afford.

XXV.

ON THE INFLUENCE OF THE SPIRIT.

(PART III.)

Know

ye

1 CORINTHIANS, iii. 16.

not that ye are the temple of God, and that the Spirit of God dwelleth in you?

As all doctrine ought to end in practice, and all sound instruction lead to right conduct, it comes, in the last place, to be considered, what obligations follow from the tenet of an assisting grace and spiritual influence; what is to be done on our part in consequence of holding such a persuasion; what is the behaviour corresponding and consistent with such an opinion; for we must always bear in mind, that the grace and Spirit of God no more take away our freedom of action, our personal and moral liberty, than the advice, the admonitions, the suggestions, the reproofs, the expostulations, the counsels of a friend or parent would take them away. We may act either right or wrong, notwithstanding these interferences. It still depends upon ourselves which of the two we will do. are not machines under these impressions: nor are we under the impression of the Holy Spirit. Therefore there is a class of duties relating to this subject, as much as any other, and more, perhaps, than any other important.

We

And, first, I would apply myself to an objection, which belongs to this, namely, the practical part of