successive ages, has arisen from their clearly and distinctly bringing forward our dependance on divine grace. Such books as Augustine's Confessions, and Thomas a Kempis, are eminently useful, simply on this ground.

THE MODE OF DIVINE TEACHING calls for attention. There are particulars on this point which, like the winds of the heavens, are beyond human investigation (John iii. 8); but there are other particulars of great practical moment for our instruction and edification.

God does not now teach by supernatural means; as he taught the prophets and apostles, and enabled them to write the inspired volume. He does not ordinarily teach without human instrumentality, and specially, He teaches through His own word. The standard or criterion of this instruction, is the inspired volume. All claim to it, contrary to, or beyond the written word, and not under the sanction and regulation of that word, is a dangerous delusion. The Saviour is the great Mediator, by whom this blessing comes.

The Father, through the mediation of Christ, communicates, by the Spirit, this divine teaching to His children. The Holy Ghost is the main agent. The Divine Spirit enables us to know the things that are freely given to us of God (1 Cor. ii. 12). The Lord promises the Comforter, which is the Holy Ghost, whom the Father will send in my name; he shall teach you all things (John xiv. 26). Of this St. John, speaking to Christians in general, says, The anointing which ye have received of him abideth in you, and ye need not that any man teach you. He dispels prejudices, He preserves from dangerous error, He guides unto all necessary truth, He makes our study itself devotional, humble, and practical. He removes the averseness of the affections, and He turns the will to God. He especially reveals to the inward man the grace and glory of the Saviour. God, who command

ed the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. (2 Cor. iv. 6.)

Bishop Jewell well observes, As the Scriptures were written by the Spirit of God, so must they be expounded by the same, for without the Spirit we have neither ears to hear, nor eyes to see. It is the Spirit that opens, and no man shuts the same shuts, and no man opens. The same Spirit prepared and opened the silk woman's heart, that she should give ear to and consider the things that were spoken by Paul; and in respect of the Spirit, the prophet Isaiah says, "they shall be all taught of God."

So Luther, in a letter to Spalatinus, after recommending to his notice certain parts of the writings of Jerome, Ambrose, and Augustine, exhorts him always to begin his studies with serious prayer; for, says he, There is really no interpreter of the divine word but its own author."

Divine teaching is manifested and EVIDENCED by three principal features-the discovery of our sinfulness, the leading us to rest in Christ as our only righteousness before God, and the victory over the temptations of our spiritual enemy. Our Lord dwells particularly on these operations of the Spirit. (John xvi. 7-15.)

1. The Holy Spirit alone SHOWS US OUR SINFULNESS. There is darkness spread over the human mind, it is encrusted with prejudices, it cannot discover the sinfulness of sin, but under divine teaching. The glory of the Divine attributes, the reasonableness, purity, and beauty of the divine law, the obliquity of the human heart and the human conduct are never duly seen till this divine Illuminator shine in the heart.

2. Divine teaching is farther evidenced by leading

US TO REST IN CHRIST AS OUR ONLY RIGHTEOUS

NESS BEFORE GOD.、 According to that promise, He shall convince the world of righteousness, because I go

to my Father. The Jews made a ruinous mistake here (Rom. x. 1-4). The gospel is the display of the divine righteousness in our free justification by faith in Christ, (Rom. i. 17. iii. 21, 26.) Now men come to him for this blessing, under divine drawing and instruction. Every man that hath heard and learned of the Father cometh unto me. (John vi. 45.) As by the teaching of the Spirit, we discover the glory of God in His attributes, the purity of His law, and the sinfulness of man; so it is also his gracious office to take of the things of Christ, and show them to us; (John xvi. 14.) and thus we are brought, deeply sensible of our guilt and ruin, our poverty and necessity. to the holy Saviour, gratefully and gladly to accep His free salvation. He discovers to us the suitableness, the riches, and the glories of that salvation; and hence He is called the spirit of wisdom and revelation in the knowledge of him; and our faith in Christ is ascribed to the same mighty power that raised Christ from the dead. (Eph. i. 17—20.) But without divine assistance we shall, through our corruption, reject Christ and His salvation. (Matt. xiii. 11. John xii. 37, 40.)

3. Another evidence of illumination from above effectually secures this doctrine from abuse-the victory OVER THE TEMPTATIONS OF OUR SPIRITUAL ENEMY. The Holy Ghost delivers men from the power of sin and Satan. He makes them holy. He leads them in the paths of righteousness. A decisive evidence of divine illumination is love to the law of God, (See Psalm cxix. throughout,) and obedience to the divine commands. Hereby we know that we know him, if we keep his commands. He that saith, I know him and keepeth not his commandments is a liar, and the truth is not in him. All religious confidence, consistent with the habitual indulgence of unholy tempers, evil words, or a sinful life, is a mere pretence, directly opposed both to the very nature of the gospel, the

whole current of scripture, and the immediate influence of the Holy Spirit. The Holy Spirit thus gives Christians an illumination far beyond mere head-knowledge; the light is more clear and vivid, the enjoyment is more experimental, the sense of personal interest is far stronger, and the influence to practical obedience is far more efficacious.

It is freely allowed, that there have been these who have greatly abused this doctrine, and made it an occasion of self-complacency, contempt of others, and reproaches against them. They could not give a more striking evidence of their own want of that, in the fancied possession of which they boast. How discriminating are St. James's words on this head; after bidding the truly wise man to show out of a good conversation his works with meekness of wisdom; and, after speaking of such wisdom as is earthly, sensual, and devilish, he thus describes that which God gives-The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality and without hypocrisy.

The author has the more insisted on this subject, from its having been much disregarded. A modern writer has, in his lectures, rather depreciated than brought forward the assistance of the Spirit: at least, this appears to be the tendency of his comparison between the Romanist and the Enthusiast, and other observations. We plead not for any supernatural apostolic inspiration; we plead not for any who claim infallibility, whether Papist or Protestant; but we do plead against the idea that reason and learning can of themselves guide us to the full meaning of scripture. We do plead against a mere general admission, that our endeavors are fruitless without the ordinary influence of the Holy Spirit, while the tendency of the observations is to show, that reason and learning are every thing. The teaching of the Holy Spirit is of

main and vital importance, and should therefore be prominently urged, and not casually admitted.

The promises of this teaching belong to ALL THE CHILDREN OF GOD. (Isa. liv. 13, Acts ii. 39.). They are not confined to holy prophets and apostles; they are not confined to the time of miracles and the first ages of the church; they belong to all ages, and are a part of the new covenant, (Jer. xxxi 33, 34.) belonging to the church from the first outpouring on the day of Pentecost, to the final consummation of all things. (John xiv. 16.) Wherever any one comes to Jesus Christ, and relies on him, and thus lays hold of the new covenant, there is this divine teaching. The most ungifted and unlearned, the most guilty and the most polluted, may apply for, and, if they ask in the name of Jesus, shall receive, this teaching, and be enlightened and instructed.

How delightful, then, that most encouraging declaration, If ye being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them that ask him. You can make out no reason why you should not go to the Saviour for this gift. All your unworthiness, your sins, your corruptions, your hard heart, your backslidings, do but show your need of this resource. Just such sinners He came to save.

Let us then cast away all pride, and renounce all self-sufficiency. Let us remember His promises. Good and upright is the Lord, therefore will he teach sinners in the way; the meek will he guide in judgment, and the meek will he teach his way. Let us urge the earnest prayer, Show me thy way, O Lord; teach me thy paths; lead me in thy truth, and teach me: for thou art the God of my salvation; and we shall ourselves be living witnesses of the fulfilment of his declaration to his church, All thy children shall be taught of me.

And if we are seeking and have received this divine