fuence and operation: then it sternal infuence could not act Werceived. But in the ignorance mier van vere oncerning the thoughts and motives of mr minds, vien left to themselves, we must, lammky Deasing ee me. both ignorant and sensie te menes an interfering power: one gommes vill respond with the other: whilst, nevermeless. me assistanes md benefit derived from that power nay, I reary, le seingly great. Kais nstance, lowmy, in my opinion, comes in a fragen. e rinary state of mind, Both the prisenes and the power of the motives which at 1 1. presed m causes of which we know aching. The picsony messes and indeed teaches. From whence it Dews at when these causes are interrupted or infenced that interruption and that infience will be equally known to us. Just reasoning shows this proposition to be a consequence of the former. From whence it ws again, that immelately and at the time perceiving the cperation of the Holy Spirit, is not only not necessary to the reality of those operations, but that it is not consonant to the frame of the human mind that it should be so. I repeat again, that we take not upon us to assert that it is never so. Undoubtedly God can, if he please, give that tact and quality to his communications, that they shall be perceived to be divine communications at the time. And this probably was very frequently the case with the prophets, with the apostles, and with inspired men of old. But it is not the case naturally; by which I mean, that it is not the case according to the constitution of the human soul. It does not appear by experience to be the case usually. What would be the effect of the influence of the Divine Spirit being always or generally accompanied with a distinct notice, it is difficult even to conjecture. One thing may be said of it, that it would be putting us under a quite different dispensation. It would be putting us under a miraculous dispensation: for the agency of the Spirit in our souls distinctly perceived is, properly speaking, miracle. Now miracles are instruments in the hand of God of signal and extraordinary effects, produced upon signal and extraordinary occasions. Neither internally nor externally do they form the ordinary course of his proceeding with his reasonable creatures. And in this there is a close analogy with the course of nature, as carried on under the divine government. We have every reason which Scripture can give us for believing that God frequently interposes to turn and guide the order of events in the world, so as to make them execute his purpose: yet we do not so perceive these interpositions, as, either always or generally, to distinguish them from the natural progress of things. His providence is real, but unseen. We distinguish not between the acts of God and the course of nature. It is so with the spirit. When, therefore, we teach that good men may be led, or bad men converted, by the Spirit of God, and yet they themselves not distinguish his holy influence; we teach no more than what is conformable, as, I think, has been shown, to the frame of the human mind, or rather to our degree of acquaintance with that frame and also analogous to the exercise of divine power in other things and also necessary to be so; unless it should have pleased God to put us under a quite different dispensation, that is, under a dispensation of 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, that the enabling, assisting Spirit of God is with us; though we have no other knowledge or perception of the matter than what this afford 66 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; 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, external reformation, and external good actions, will follow in due time. "I will take the stony heart out of their flesh; and will give them an 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 ought to 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 observation 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 rel itself, may be properly placed first; but every |