love of God" and hatred of sin-" joy in the Holy Spirit" and "godly sorrow"-" hope that maketh not ashamed," and "the fear of the Lord ;"-these are the effects of this holy operation. And thus new-modelled, the subject of divine grace answers to the Apostle's description, 2 Cor. v. 17. "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Once more, let it be observed, that the unregenerate man is impotent in all his spiritual faculties-unable, in his own strength, to achieve the victory over those formidable foes, within and without, which he has to encounter. But the Spirit of grace is a spirit of power; by which the favoured subject is enabled effectually to wage the war, and finally to triumph. None are fully sensible of the need of the Spirit, but they who are engaged in the conflict; and the more they know of themselves, the more they feel the need of this divine power. Hence Paul prayed for the Ephesian converts" that he would grant you, according to the riches of his glory, to be strengthened with might, by his Spirit, in the inner man ;" and for the Colossians, in like manner, "that they might be strengthened with all might, according to his glorious power." Though conscious of his own weakness, he felt persuaded that he "could do all things through Christ who strengthened him;" nor is he the only one who testifies, that " to them who have no might, the Lord increaseth strength." Testimonies to this effect might be brought in abundance, from the Old Testament saints as well as from the New; testimonies which clearly evince that spiritual strength is the effect of an operation from God on the soul. Upon the whole (let me add) the effect of divine influence on the soul is, a correspondence of views, disposition, and desire, with the dietates of the word of truth-a responding of the heart to the voice of God in his word; and this, too, may be considered as (in general) the most abiding and substantial evidence of the work of God within us. The reader will excuse the repetition of several Scripture quotations, which were introduced in my first number, and which it has been found requisite to bring forward in illustration of this part of our subject. The importance of this truth, in a practical point of view, comes lastly to be considered. And here I remark, in the first place, that all scriptural truth is of practical import. I readily concur in the excellent sentiment so frequently insisted on in the Christian Baptist, that the truths of our divine religion, as exhibited in the Scriptures, are not mere abstract speculations, but practical principles; they are not dead branches, standing forth in their own nakedness, but living boughs, clothed with leaves and bearing fruit. This being the case, it follows that we are interested in the knowledge of all holy truth. But as I take it for granted, that there is a difference in the degrees of importance to be attached to the truths in the system of revelationthat some are of more vital consequence than others; as some parts of the human system are more necessary to life than others, so it will follow that the more important any given truth in its nature and effects, the more requisite will it be that this truth be known and insisted on, in order to its practical bearing. Now, if what has been advanced on the nature and effects of divine influence be correct, that truth at once commends itself to us, as of high importance to be known and insisted on. This argument, I must think, is to be admitted as a valid one; but as, to some minds, it may appear rather complex, I will condense the substance of it, and say, in a simple and short manner-that this truth, as we have seen, is inculcated in the Bible; that, from the nature and effects of divine influence, it appears to be a truth of high importance; and, therefore, that it is highly requisite we should hold it forth in order to practical use. This argument is intended merely to prove that the truth under consideration is of high practical effect, and the consequent propriety that it should be insisted on; it behoves us to show, in some instances, wherein this appears to be the case. Two important points here present themselves to our notice. First, this truth is requisite to our own personal interest; secondly, to the glory of Divine grace. It is requisite to our own personal interest. We are in a spiritual (or, if you please, a moral) point of view, weak and needy creatures; insufficient with all the mere external means or aids afforded to us, to accomplish the work of our salvation. Hence, God has graciously promised to work in us; and the promises and declarations to this effect, and the fact that he does so, all go to prove our need of divine influence. Now, if this be our case, surely we ought to know it to be deeply persuaded that it is so that we may see and feel the necessity of applying "to the throne of grace, that we may obtain mercy, and find grace to help in time of need." The prayer of faith is an appointed way for obtaining the necessary supply of strength from God; but if we believe that we really do not need this divine supply, or that God will not grant it, then the prayer of faith can have no place ;-prayer, in this case, is rendered nugatory and absurd. Here, then, appears a highly important practical use of the truth under consideration. This is a point of serious consequence, and I ask the reader's indulgence and attention a little further. If divine influence be not needed on man's part, nor to be given on God's part-then, prayer for spiritual aid from God must be worse than useless-it must be improper; prayer, in this respect, either for ourselves or for others. And if any public servant in the Gospel should attempt to maintain the sentiment, then it is expected we shall no more hear him praying that God would touch the hearts of sinners-that he would awaken them -give them the grace of repentance, &c. This truth is important, I add, to the glory of divine grace. This position follows from the above remarks, and a few words here will suffice. A due sense of our dependence, and of the kindness we have received, is necessary to excite our gratitude and praise; and God requires us gratefully to recognise his favour in the various ways in which he has bestowed it upon us. But if we be persuaded that we do not need this favour, or that God does not grant it to us-we may say, in this case, of praise as of prayer, it cannot exist; and the gift of the Spirit's influence must then be dropped from the catalogue of divine favours, when the Christian gratefully exclaims," Bless the Lord, O my soul! and forget not all his benefits!" We have, then, another highly important practical use of this truth, viz., as it is a memento to remind us of our obligation, and to excite our praise for that divine agency without which we should have remained in our sins. It is deemed unnecessary to enlarge on this point; but before I close this essay, my attention is demanded to a query which may here be brought forward :-" Of what practical use is this subject in teaching the unregenerate?" In the specimens of public apostolic preaching with which we are furnished in the New Testament, there is, I readily acknowledge, but little appearance of a design to inculcate this truth on the minds of the impenitent and unbelieving. In direct addresses to the unconverted, it is admitted that this is not the leading object to be presented; and due reflection may enable us to account for it. God's methods of dealing with man are suited not only to man's nature, but to the nature of the case; and it must surely be owned that to call upon the impenitent and unbelieving to repent and believe, is more appropriate, and better adapted to the end in view, than to set out with informing them that the influence of the Divine Spirit is requisite to awaken and convince them. True it is that such influence is requisite throughout the whole process of religion, but in this truth a careless sinner feels no interest, and until he shall become in some measure sensible of his situation, it will be either rejected, or admitted for the purpose of being abused. The more proper and scriptural method of dealing with the unawakened appears to be an exhibition of their state as sinners; of the method devised by Infinite Goodness for man's salvation; and the necessity of repentance towards God, and faith in our Lord Jesus Christ. In addressing sinners, then, in a careless, unawakened state, I am not prepared to say that the subject here treated on would be of any immediate practical use; but as it forms one important branch of sacred truth, and frequently occurs in the general tenor of apostolic teaching—moreover, as every spiritual requisition involves the necessity of this divine agency, it surely ought to occupy a conspicuous place in our general exhibitions of the economy of divine grace. The awakened sinner, as well as the Christian, will thus be furnished with a truth, which, as we have seen, is of deep interest, and of high practical importance. The substance of the leading sentiment maintained in these two essays, is, that we are dependant on the influence of the Holy Spirit to render the word of truth effectual to our conversion and final salvation. I am not so sanguine as to imagine that every remark I have made is invulnerable to an attack; or that every quotation from Scripture will certainly be found correctly applied; but the great object-the leading point-is, I humbly conceive, satisfactorily established; and this, I would hope, will meet with no opposition from the friends of divine truth. PAULINUS. W. JONES TO MR. ALEXANDER CAMPBELL. VERY DEAR FRIEND AND BROTHER! Towards the close of my last letter, the date of which was April 20, I intimated that I had something further to say to you on the subject of the Holy Spirit's operations on the minds of men, in the way of enlightening their understandings into the saving knowledge of the truth as it is in Jesus, quickening them from a death in trespasses and sin, and moulding their hearts into the impress of the Gospel, agreeable to 2 Cor. iv. 6, Eph. ii. 1, and Rom. vi. 17. To this subject I shall devote the present letter: but before I proceed further, allow me to say that the object I have in view is not so much the information and instruction of my brother Campbell, who needs none from me, but to get what I have to say introduced into the columns of your Journal, so that it may meet the eyes of its readers, whose attention has been probably less drawn to it than its importance demands. I am perfectly aware of the disadvantage I labour under in following so able and accurate a writer as your correspondent PAULINUS, whose two Essays on the Influence of the Holy Spirit in the salvation of men have done such justice to the subject as to render it almost presumptuous in me to resume it after him. The only apology I have to offer for touching upon it is its very great importance in the system of Christian doctrines, according to my view of the matter, and the hope that I may suggest a few things not unworthy the consideration of your readers. I apprehend, then, that the word of God warrants us in contending for a marked distinction between divine teaching and such as is merely human, even in its most pure and perfect form. The former is one of the blessings promised in the new cove nant which was made with all the elect, and ratified by the blood of the Lord Jesus Christ. Hence it is written, Isa. liv. 13, "All the children ́shall be taught of the Lord.” And we have the same promise, Jer. xxxi. 34, in the very bosom of the new covenant; for thus runs the record: "This shall be the covenant that I will make with the house of Israel: After those days saith the Lord, I will put my law in their inward parts and write it in their hearts, and will be their God and they shall be my people and they shall teach no more every man his neighbour and every man his brother, saying, know the Lord, for they shall all know me, from the least of them unto the greatest of them, saith the Lord." Here we see that divine teaching is distinguished from "every man's teaching his neighbour ;" and as to the subject matter of tuition, we see it is the knowledge of God, the just God and the Saviour-the God of salvation; "they shall all know me, from the least unto the greatest of them." Now, we find the great prophet of the Christian Church, while in the discharge of his public ministry, quoting the words of Isaiah above mentioned, John vi. 45, and showing us the effects of this teaching. His words are, "It is written in the prophets, and they shall be all taught of God: every man, therefore, that hath heard and hath learned of the Father, cometh unto me.' And this coming he explains afterwards to be neither less nor more than believing on him, as the true Messiah, the Son of God, the Saviour of the world" (ver. 47.), or receiving the divine testimony concerning his person, mission, and work, all which he resolves into his Father's drawing, (ver. 44,) or its being given them of the Father to believe in his name (ver. 65). Your correspondent PAULINUS has very satisfactorily shown the necessity of this divine teaching, or in other words, the work of the Holy Spirit, in order to make men wise unto salvation. Hence our Lord says, when commenting upon the promise in Isaiah, “No man can come unto me except it were given him of my Father." John vi. 65.: answerable to which the Apostle Paul thus writes: "The natural man receiveth not the things of |