October 10

the donor in his bounties. They are designed to encourage and allure us: they are cords of a man and bands of love, by which he would draw us to himself. And "the ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider."

It yields not to the motions of his Spirit. When Paul reasoned before Felix of righteousness, temperance, and judgment to come, Felix trembled; but instead of cherishing the conviction he endeavoured to get rid of it, by dismissing Paul till a more convenient opportunity; and carefully avoiding the topic when they met. Israel not only rebelled, but "vexed his Holy Spirit." The old world, by the preaching of Noah, was addressed and often excited, as we find implied in the words, "My spirit shall not always strive with man upon the earth." Who has not felt motives which have almost persuaded him to be a Christian? Who has not formed resolutions to abandon the world, and cleave to the Lord with purpose of heart? Who has not had softenings of heart, in which he was drawn into retirement, and pouring out tears unto God, said, Lord, I am thine, save me? What difficulties have many had to overcome before they could advance in a sinful course? They had to break through mercies and judgments: to throw down friends and parents who kindly opposed them; yea, to trample under foot the Son of God, and do despite unto the spirit of grace—

O seek deliverance from this evil if you are the subjects of it. Remember that it is a most dreadful curse, and will be sure to treasure up wrath against the day of wrath. But reflect still more upon its vileness, and say, O what a hateful heart is mine that feels nothing! Yields to nothing! Pray earnestly. And be encouraged by the promise, "I will take away the heart of stone out of your flesh, and I will give you an heart of flesh." Place yourselves near the cross; and look on him whom you have pierced.

And if you are saved from this evil be thankful. "But I know not that I am saved from it. I feel such unsuitableness to duty, and such dullness, such deadness in it!" But if you were impenitent, how could you feel this? You should rather say, with Cowper,

"Cold as I feel this heart of mine, Yet, since I feel it so, It yields some hope of life divine Within, however low."

OCTOBER 10.—"All thy children shall be taught of the Lord."—ISALAN liv. 13.

ALL therefore want tuition. We are naturally ignorant, as well as guilty, and depraved, and helpless. Knowledge is not innate, but acquired. Some are always extolling nature at the expense of art: yet what would the earth be without cultivation? What would a garden be if left without keeping and dressing, but a little wilderness of barrenness and rudeness, of weeds and thorns? Such would a child be if left to himself. What makes the greatest difference between one man and another? Not the body, the limbs, the senses—In all these the savage may have the advantage: but the difference is in their minds: and the difference in their minds is

VOL. II.

chiefly owing to education. Few indeed will deny this; but many are unwilling to acknowledge their spiritual ignorance, and in the concerns of religion suppose that the way of man is in himself, and that it is in man that walketh to direct his steps. Yet though vain man would be wise, he is born like a wild ass's colt. The world by wisdom knew not God; with all their advances in civilization and science, professing themselves to be wise, they became fools. And what is the fact with regard to every unconverted sinner? He is alienated from the life of God through the ignorance that is in him, and because of the blindness of his heart. To enable a blind man to see it is necessary not only to bring the lamp, but to open his eyes: and the Scripture speaks of opening the eyes of the understanding, and giving us the Spirit of wisdom and revelation in the knowledge of Christ.

God's teaching therefore is twofold. First, external. He thus teaches us by all his works, which praise him. The heavens declare his glory, the firmament showeth his handy work, and there is no speech nor language where their voice is not heard. But he has magnified his word above all his name. The Scripture is given by inspiration of God. The knowledge of the grand truths in the Gospel depended entirely on the sovereign pleasure of the Almighty. We had sinned, and were left to his mercy; and it was for him to determine whether we should be saved, and in what way. And how could this determination be discovered? Not by any process of reasoning, but by testimony, and his own testimony: "As it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so, the things of God knoweth no man, but the Spirit of God." And this book contains all the information God chooses to afford us on this side the irradiations of eternity. Jesus, near two thousand years ago, was the finisher as well as the author of faith, and a curse was annexed to the man who should add to the words of the book, as well as to him who should take away. As we look for no new doctrine, prophecy, promise, or precept, so we need none. Here is information enough, if we understand, and feel, and practice it. And it is the office of the Spirit to lead us into all truth—

And thus the Lord teaches internally. For revelation does not supersede our dependence on the agency of divine grace. David, who had the word, yet prayed, "Open thou mine eyes, that I may behold wondrous things out of thy law." Here is the book, but who teaches us to read? Who removes our carelessness, and fixes our minds? Who subdues our prejudices, and gives us a holy taste, so that our delight is in the law of the Lord, and we meditate in it day and night? Who shows us not only the reality, but the beauty and glory of divine things, and gives them by faith a residence and an empire in the soul? What a difference is there between speculation and experience? Between the convictions of the judgment and the decisions of the will and the ardour of the affections? The knowledge he imparts descends from the head into the heart.