ETERNAL SPIRIT," he "offered HIMSELF, without spot, to God."1 The boundless communications made to the Lord Jesus of a spiritual influence, are to be regarded, not merely as divine gifts bestowed on his human nature, but as a necessary result of that perfect oneness of design and operation, which subsists in the Father, the Son, and the Spirit, for the redemption of the world. Very distinct were the tokens given of this joint purpose and action, on that memorable occasion, when the beavers were opered upon Jesus, and the Spirit * God descended Ske a deve, and Sghted upon Lim: wile de race of the Father was heard, sig « Pam beived Sin whom I am vell W sien en joube at heaven's st 1. No one will deny, that there went forth a command of benevolence as well as power, when God said, “Let there be light;" for without light, in the natural world, all would be confusion and danger to his living and sensitive creatures. Now the state of man in the fall, with respect to a right knowledge of God and of his law, is like that of the world in the obscurity of chaos. Not only is he dead in trespasses and sins; but he is "under the power of darkness; "3 he is sitting "in darkness and in the shadow of death;"4 and from this melancholy condition he can be delivered only through the agency of the Holy Spirit. Since this is the clear doctrine of Scripture, it appears to follow, that whatsoever can be found among our species, in any age or country, of true moral and spiritual light—be it fainter or brighter-must be ascribed, not to the natural reason of man, but directly or indirectly, to that divine Spirit. This remark is not without its just application, as I conceive, to the ancient philosophers of Greece and Rome; for we can scarcely deny, that some beams of heavenly light shot across the darkness of their own speculations. But where would have been the preaching of Noah, of Abraham, and of Job; where the precepts of Moses; where the fervent admonitions, and luminous discoveries, of the prophets; where the brightness of that "burning and shining light," who preceded the coming of Jesus; had it not been for the revealing influence of the Holy Ghost? With still greater force may the same enquiry be made with respect to the apostles and evangelists. When they declared on the house-tops the truths which their Lord | had taught them in secret places, it was "the Comforter" who brought all things to their remembrance, "whatsoever he had said unto them."5 Like their predecessors, in the appointed course of divine revelation, they spake and "they wrote as they were moved of the Holy Ghost." Do we ask for a distinct and palpable evidence of the love of the Spirit? We may surely find such an evidence in the gift of the Holy Scriptures, so graciously bestowed on us, through his inspiring power a gift of rare worth and richness, which embraces in its scope and intention, the whole * We are to conceive of the Holy Spirit, howoch fot merely as the agent of vine revelation, but As a wise and benevolent preespoor, who gradually mDus his exserts 2 our understanding is re are dñie Pada ce se ime mpresses them yu u Nans • Cowden wien to the Spurt of mui à une de stal ne veu nu il rust: for he sail or speak off huset, bus visuever be sirail hear, that shall he speak ....... he shall receive of mine, and shall shew it unto you." 6 That gracious Spirit, who gave the Scriptures forth, is the one needful interpreter of the sacred page; and as far as relates to all that affects the work of salvation, he is ever ready to explain its meaning to the child-like and devotional enquirer. But the teaching of the Spirit belongs to a system of training and government. He undertakes the whole conduct of our souls; and the very condition on which he instructs us in the doctrines of truth, is obedience to the law of God. Although, for a time, these doctrines may be obscure to us, the precepts of religion are always clear; and it is only as we humbly endeavour to add virtue to our faith, that the Spirit will enable us to add knowledge to our virtue. Again, when we have made some little proficiency in the school of Christ, the Spirit teaches us to apply our knowledge to its practical uses. He points out, with clearness to our souls, our peculiar lines of duty; he prompts and directs our respective services in the church; he opens our path before us, and shows us how to walk in it. We need not that any man teach us, because "the anointing" teaches us "of all things, and is truth and no lie."7 Nor does our Divine Teacher withhold from the 6 John xvi, 13, 14. 7 1 John ii, 27. objects of his care a gentle yet wholesome discipline. When we please him by our teachableness and obedience, he rewards us with his smiles; but he is grieved by our indolence and rebellion; and then, by withdrawing from us his sacred presence, and leaving us for a time in darkness and distress, he kindly instructs | us to cleave to him, for the future, with greater conWhen such is our sorrowful state, we may stancy. well adopt the prayer of the poet Return, O holy Dove, return! Sweet messenger of rest, I hate the sins that made thee mourn, And drove thee from my breast; The dearest idol I have known, Whate'er that idol be, Help me to tear it from thy throne, COWPER. The strength and constancy of the Spirit's love is undeed made manifest by his long striving, not only with the living though baiting members of his church. but even with a thoughtless and degenerate world. Day may it be said, that our inward Monitor fills the office of charity itself—that he sufereth long and is timi.” X • Phat which is born of the desa is fes, and that which is born of the Spirit is spirit....the wind bleweth where it isced, and thou hearest the sound thereof, but sust not tell whence I cometi, r |