derstanding, become more clear and distinct, a spiritual hope takes place, and increases, in his soul; and the sure effect of this is, he feels his love drawn forth to Him who so loved him as to die for his sins. Beholding, by faith, the Lord Jesus Christ, as bleeding and dying upon the and knowing for whom, and on what account, he suffered, he learns to hate, with a bitter hatred, those sins which nailed him there. The amazing love of Christ constrains him to account all things which he formerly valued as dross and dung, for the excellency of the knowledge of his Saviour. Nor does his faith stop here; he views Him who once suffered and died, rising triumphant from the tomb, and ascending into heaven in the character of the Representative, Friend, and Forerunner of his people. Having such a High Priest, he is encouraged to draw near to God, to claim an interest in the promises respecting the life that now is, and that which is to come. Thus possessing, in the beginnings of grace, an earnest of the glory that shall be revealed, a real, universal, abiding change necessarily takes place in the affections. Now old things are passed away, and all thing become new: the soul no longer cleaves willingly to the dust, or can be satisfied with earthly things, but thirsts for communion with God, and an increase of holiness. Sin is no longer consented to, or delighted in, but is opposed and watched against; and every unhallowed deviation from the will of God, excites the sincerest grief and humiliation, and leads to renewed application to the blood and grace of Jesus for pardon and strength. Thus the will likewise is brought into an unreserved subjection and surrender to the power of Christ, and acts as freely in his service as it once did against him. For that what is

termed the freedom of the human will should consist in a suspended indifference between good and evil, is a refinement, which, however admired and applauded by many, is equally contraty both to sound reasoning and to universal experience. The will, in all persons and cases, is determined by the present dictates of the understanding, and the bent of the affections.

By ascribing so much to the Spirit of God, I do not mean, as you may perceive by what I have just now said, to seclude his holy word, or preached Gospel. All these truths and prospects are already contained in the word of God; but without the light of the Spirit they are not discerned. They are propounded to you in the public ministry. We testify, again and again, the things which we have seen and heard of the word of life; and when we are in some measure affected with their evidence, we are ready to wonder how any of you can possibly avoid perceiving them; till we remember how it was with ourselves, and then we know by our own experience, that we must preach, and you hear in vain, unless the Lord is pleased to open your hearts. But observe,

1. The Spirit of God teaches and enlightens by his word as the instrument. There is no revelation from him, but what is (as to our perception of it) derived from the Scripture. There may be supposed illuminations and strong impressions upon the mind, in which the word of God has no place or concern; but this alone is sufficient to discountenance them, and to prove that they are not from the Holy Spirit. For,

2. The Scripture is the appointed rule and test by which all our searches and discoveries, all our acquisitions in religious knowledge, must be tried. If they are indeed from God, they will stand this

trial, and answer to the word, as face answers to face in a glass, but not otherwise. "To the law and to the testimony, if they speak not according to this word, it is because there is no light in them." If those who despise all claims to the influence of the Spirit of God, as enthusiasm, had not been frequently informed that we expect, we acknowledge, no internal revelation, but by the medium of the word of God, and agreeable to it, they would be less inexcusable in repeating the charges of folly and infatuation, which they ignorantly fix upon the work of the Spirit, and all who profess a dependence on it. To those who are indeed candid and sincere inquirers after truth, what has been said upon this part of our subject will, I hope, suggest the propriety of two directions. From hence learn,

1. To set a high value upon the word of God. All that is necessary to make you wise to salvation is there, and there only. In this precious book you may find a direction for every doubt, a solution of every difficulty, a promise suited to every circumstance you can be in. There you may be informed of your disease by sin, and the remedy provided by grace. You may be instructed to know yourselves, to know God and Jesus Christ, in the knowledge of whom standeth eternal life. The wonders of redeeming love, the glories of the Redeemer's person, the happiness of the redeemed people, the power of faith, and the beauty of holiness, are here represented to the life. Nothing is wanting to make life useful and comfortable, death safe and desirable, and to bring down something of heaven upon earth. But this true wisdom can be found nowhere else. If you wander from

* Isa. viii. 20.

you

the Scripture, in pursuit either of present peace or future hope, your search will end in disappointment. This is the fountain of living waters: if you forsake it, and give the preference to broken cisterns of your own devising, they will fail when you most need them. Rejoice, therefore, that such a treasure is put into your hand; but rejoice with trembling. Remember this is not all you want; unless God likewise gives you a heart to use it aright, your privilege will only aggravate your guilt and misery. Therefore remember,

2. The necessity of prayer. For though the things of nearest consequence to you are in the Bible, and you should read it over and over, till you commit the whole book to your memory; yet you will not understand, or discern the truth as it is in Jesus, unless the Lord the Spirit shews it to you. The dispensation of truth is in his hand; and without him all the fancied advantages of superior capacity, learning, criticism, and books, will prove as useless as spectacles to the blind. The great encouragement is, that this infallible Spirit, so necessary to guide us into the way of peace, is promised to all who sincerely ask it. This Spirit, Jesus is exalted to bestow; and he has said, Whosoever cometh to me, I will in nowise cast out." Therefore water your reading with frequent prayer. We proceed to,

V. The characters of those persons who succeed in their inquiries, and have the things of God savingly revealed to them; they are called babes.

1. They are, for the most part, babes in the world's esteem. They are despised by the wise and prudent for their weak capacities, small attainments, and their seeming insignificance in common life. But the Lord does not overlook

any on these accounts. He is no respecter of persons. In the blessings of his common providence, those which are more immediately from his own hand, such as air and light, health and strength, the faculties of sight and hearing, &c. he bestows as freely, and in as great perfection, to the poor as to the rich, to the ignorant as to the learned. And thus it is with respect to his grace. Our incapacity is founded in our nature, and is common to all, and not in any particular circumstances. He is as ready to save the mean as the noble. Many of the great and wise are offended at this. As they engross the earth, they would willingly engross heaven also to themselves. But the Lord has appointed otherwise; and it has been one reproach constantly attending the Gospel, that few but the common people have thought it worth their notice*.

2. They are babes in their own esteem. Not that some are more humble than others by nature, and therefore the Lord gives them a preference on that account: by nature we are all alike, equally destitute of the smallest good: but the expression teaches us, that those to whom the Lord is pleased to reveal these things, he first empties and humbles, strips them of all ground of boasting, and brings them to a dependence on himself. The true believer is frequently compared to a little child; and it is easy to trace an instructive resemblance.

Ist, A child, or babe, has little knowledge, and its capacity and powers are as yet very feeble. All whose understandings have been spiritually enlightened, will acknowledge themselves children in this respect. The little they know convinces

*Mark xli. 37; John vii. 48, 49.