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the enlightening of the eyes of our understanding, for strength in the inner man, and for all the Christian qualities. These effects are in other places of Scripture referred to the influence of revealed truth itself. We are also told, that the Spirit takes of the things relating to Christ, and presents them to the soul. We may gather from this, that the Spirit never acts, except through the medium of the doctrines of the Bible. He uses them as instruments naturally fitted for the work. He does not produce the love of God, except by the instrumentality of that divine truth which testi-fies of the moral excellency and kindness of God. He does not produce humility, but through the medium of that truth which declares the extent and spirituality of the requirements of God's law. This doctrine, then, does not in the slightest degree invalidate the argument in favour of revelation which has been deduced from the natural connexion between believing its doctrines and obeying its precepts. These doctrines would of themselves persuade and sanctify a spirit which was not by inclination opposed to their tendency. This divine agent does not excite feelings or emotions in the mind, independent of reason or an intelligible cause: The whole matter of

the Bible is addressed to the reason, and its doctrines are intelligible causes of certain moral effects on the characters of those who believe them. The Spirit of God brings these causes to act upon the mind with their natural innate power. This influence, then, is quite different from that inspiration by which prophets were enabled to declare future events. It is an influence which probably can never be distinguished, in our consciousness, from the innate influence of argument or motive. A firm-minded man, unused to the melting mood, may on a particular occasion be moved and excited by a tale of wo far beyond his common state of feeling: His friends may wonder at an agitation so unusual; they may ask him how this story has affected him more than other stories of a similar nature; but he will not be able to give any other reason than what is contained in the distressing facts which he had been listening to. His greater susceptibility in this instance might have originated from some change in his bodily temperament, or from certain trains of thought which had previously been passing through his mind: But these circumstances did not make the impression; they only made him more fit to receive the impression from an object which was naturally calcu

lated to make it. The impression was entirely made by the story, just as the impression upon wax is entirely made by the seal, although heat may be required to fit it for receiving the impression.

I have used this illustration to show that the influence of the Spirit does not necessarily destroy, and is not necessarily independent of, that natural relation of cause and effect which subsists between the doctrines taught and the moral character recommended by the Bible.

But why was this doctrine revealed, and what benefit is to be derived from believing it ? What effect is the belief of it calculated to produce on our characters; and what light does it throw on the character of God or on the condition of man? As the work of the Spirit is to enlighten the eyes of our understanding with regard to divine truth, and to take of the things of Christ and show them to us, the belief of this doctrine of course includes the conviction, that we stand in need of this light, and that the inclination of our hearts naturally leads us from the things of Christ. This conviction, if real, will humble us before God, and excite us to a jealous vigilance over every motion of our minds. In this doctrine, also, God gives a manifestation of his own character. He presents himself to his weak and ignorant creatures as ready to meet all their wants, and supply all their deficiencies; and thus condescends to solicit their confidence. He promises his Spirit to those who ask; and thus invites and stimulates them to hold frequent intercourse with himself by prayer. He declares his holy anxiety for the advancement of the truth; and thus attracts their attention and regard to it.

When the arguments of the gospel alarm or confirm or comfort the mind, the Holy Spirit is present; and the belief of this will unspeakably enforce the argument,-just as we often find that the presence and voice of a friend will give weight to reasons which would be disregarded in his absence. If God thus offers us his spiritual presence and support through the medium of his truth, ought not we ever to carry about with us the remembrance and the love of the truth, that we may enjoy much of his presence and support? If he is so watchful over the progress of Christian principle in the hearts of men, ought not we also to be watchful, lest we grieve him, and lest we lose the precious benefits of his instructions? As the gospel confines the influence of the Spirit to the truths contained in the written word, there is nothing to fear from fanaticism. The Holy Spirit does not now reveal any thing new, but impresses what is already revealed.

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