nary, not as if they were absolutely common, or not to be highly esteemed; but by this term they are distinguished from those gifts which were miraculous, and because they are continued in the ordinary state of the church, and will be so till the consummation of all things." This is intimated by St. Paul, who says, "Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away." (1 Cor. xiii. 8.) The operations productive of such effects have ceased: the gifts peculiar to the Apostles were commensurate with their office and necessities, and ended with their lives: none after their death had either apostolic office, power, or gifts; nor have we any undoubted evidence that any gifts truly miraculous were communicated to any person after the expiration of the generation who were contemporaneous with these venerable men. It is true that Justin extends this favoured period, and Tertullian and Cyprian bring it down to the third century; but their testimonies are open to grave debate. But that there is an influence of the Holy Ghost to be enjoyed by the church in all ages, is certain; and it is the subject of repeated promise. Without entering, for the present, into the proof of this, it may suffice to observe, that we do not enthusiastically expect the bestowment of anything analogous to miraculous gifts upon the church; nor do we sympathize with those who, to the great prejudice of spiritual and scriptural Christianity, claim them. Not a few, disgusted with such assumptions, or erroneously confounding them with the views we advocate, have been betrayed into the opposite extreme of denying to the church, in this day, all felt or discernible influence of the Holy Ghost; and have degraded the Gospel into a system of cold, philosophical speculation, or into a mere code of unspiritual morality. To the ordinary operations of the Holy Spirit we attribute the present conversion and salvation of sinners. The fruit of the Spirit is still necessary to constitute the Christian character, and to prepare for heaven; and can now only be produced by the same divine agent who did so produce it in the apostolic age. Either the fruit of the Spirit does not now exist, or it is produced by the same divine person as at the first. As, however, this subject will have to be further considered in a future stage of these remarks, we observe, that we expect from, and associate with, the ordinary operations of the Holy Ghost, all restraint from sin; illumination of mind to the discovery of truth, in its connexion with our state and duties; repentance from dead works; faith in Christ, with its consequents, justification, adoption, the renewal and sanctification of our nature; successful resistance of temptation; and preparation for, and preservation to, eternal glory. With these privileges, the blessing proposed for consideration is intimately associated as a bestowment of the Holy Ghost, by whom Christianity is still energized and succeeded. "There is a second sort of the Holy Ghost's operations, namely, that which he ordinarily doth, and always hath done, and will always continue to do. For upon the

* Dr. Owen on the Holy Spirit.

cessation of his miraculous operations, the Holy Ghost did not wholly withdraw himself from mankind; but he still continues mediating with us, under Christ, in order to the reconciling our wills and affections to God, and subduing that inveterate malice and enmity against him which our degenerate nature hath contracted; for it is by this blessed Spirit that Christ hath promised to be with us to the end of the world. And Christ himself hath assured us, that upon his ascension into heaven, he would pray his Father, and he should give us another Comforter, meaning the Holy Ghost, that he might abide with us for ever. (John xiv. 16.) And accordingly, the Holy Ghost is vitally united to the church of Christ, even as souls are united to their bodies." *

CHAPTER 11.-THE QUALIFICATION REQUIRED FOR THE RIGHT CONTEMPLATION OF SPIRITUAL AND DIVINE SUBJECTS.

THE importance and necessity of mental adaptation to the successful prosecution of any branch of literature or science is readily admitted, and is continually apparent to observers of the process and results of intellectual application. This adaptation may be innate, or the effect of circumstances, or the product of exercise and habit. But, however existing, or by whatever means produced, its relation to successful effort remains the same. A mind possessed of adaptation to any particular pursuit, will make greater proficiency therein than a stronger mind, in which such adaptation is not found, can do. Adaptation, or fitness, is more than an equivalent for strength, or for any discipline and cultivation which have not practically contemplated and achieved the fitness required. Daily experience shows the comparative imbecility, the crudities, the failures of minds inconsistently directed, or employed in uncongenial pursuits; and the reason of this is so obvious, that no kind of disappointment arises from the discovery; while the successful course of others is as truly accounted for by a reference to their native or acquired adaptation to their employment. For this adaptation no vigour of understanding, no knowledge however extensive, no application however patient, can be efficiently substituted; nor can they be made to avail, till the mind shall acquire the fitness which can alone warrant confident anticipation of success. There is, then, nothing arbitrary in the requirement of spiritual adaptation, in order to the profitable employment of the intellectual powers in the consideration of spiritual subjects; of religious adaptation to proficient religious study. The philosophy of the Bible in this case, demanding spiritual discernment as the qualification, without which the things of God cannot be understood, perfectly accords with that which ordinarily and necessarily connects itself with the exercise of our minds. Nothing is required in the one case, which is not admitted to be necessary in the other. True, as the subjects and verities to be considered are of a heavenly and divine nature, the existence of which could only be known by God's revelation of them,

* Scott's Christian Life, part ii., chap. 7.

the adaptation is not innate in any mind, seeing all minds are alike carnal; and "the natural man receiveth not," hath no adaptation to understand, and is opposed to the reception of, "the things of the Spirit of God." Neither is it the product, in any case, of mere mental discipline, elevating the understanding from its disqualification. If the fault were entirely intellectual, such discipline might suffice for its cure; but the word of God tells us, that it is a moral fault which must be corrected before the mind can, or will, profitably employ itself in the pursuit of religious truth. Ability, therefore, to understand the mind of God in his word, proceeds from the gracious operation of the Holy Ghost upon the intellect and the affections; and it is by such operation alone that the disqualification can be removed, and the mind become possessed of the requisite fitness to grasp and appropriate the divine instruction. In this constitution of things there is perfect consistency with the nature of the lessons to be taught, and also most merciful suitability to the condition of mankind so much so, that it deserves the thankful recognition of all men, and condemns the inconsistency of thinking and speaking of it as an arbitrary system. That it should be viewed in the latter aspect would be utterly unaccountable, did we not remember, that "the carnal mind is enmity against God," and that the proud intellect of the sinner spurns those ideas of aid which imply its inferiority and comparative helplessness. Spiritual influence in enlightening the understanding, and in converting the soul, is not arbitrary it is the consequence of God's compassionate regard for man's need,-of the sacrifice of Christ,-and is bestowed in answer to prayer. "If ye, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?" The degree of our proficiency depends upon the measure of improvement which the gift receives from us; and the gift itself may be neglected, be received in vain, and lost. That goodness which caused God to reveal his will to mankind, in order to their present happiness and everlasting salvation, also determines him to favour them with spiritual aid to understand it. Those who are disposed to become wise unto salvation shall, undoubtedly, be duly qualified to succeed by the Holy Ghost; and none utterly miscarry in seeking after God, but those who are perverted by their corrupt minds.

It is lamentable, that so many should neglect this gift, being prevented, by the perversion just noticed, from discerning and feeling its necessity; and that several professed expositors of holy Scripture should have prosecuted their labours while destitute of the required spiritual adaptation. It is to the absence of this fitness from attempts to elucidate the experimental verities of Christianity, that we must attribute the mass of diverse and unsuitable interpretation by which they are surrounded. Such teachers may possess strength and acuteness of intellect; may have been the subjects of much mental culture and discipline; may have treasured up large accumulations of varied knowledge; may be remarkable for their critical ability; and yet,

lacking adaptation of mind to the studies engaged in, may, notwithstanding all their other qualities, be insufficient doctors of the spiritualities of Christian truth. Many a comment, in which the externals of the Gospel are defended and illustrated in a masterly manner, in which the philosophy of this world yields ample confirmation of the Christian scheme, and in which consummate ingenuity and transparent and solid learning conspire to evolve the meaning of the letter of God's word, fails when attempting to look, beyond that which is external, into the "holiest of all." It then interprets things which are not within the range of its adaptations, on principles which lose all their propriety when they exert themselves, or are allowed to influence and determine the judgment, in such contemplations. Expositions, produced by minds devoid of spiritual adaptation, are faulty where fault is most dangerous; and, according as they do with the sensual perceptions of the natural man, they readily, and oft-times fatally, prevent the expectation of spiritual influence and enjoyment in Christianity, as they supply a literal and circumstantial comment, or invite to and applaud, as sufficient for all saving purposes, a rational and moral discipline :-a discipline, in which no power beyond that of the mind itself is considered necessary; and which, in its successful issue, has but a remote and ill-defined connexion with the Atonement of the Redeemer. Thus the soul is deluded to repose its hopes of acceptance with God upon an unsubstantial foundation, and to expect results from an agency which has none of the qualities necessary for their production. We thus account for the failure of such elucidations, without at all detracting from their obvious merit, and on principles which their authors, in other circumstances, admit and act upon. We do so without any intentional breach of charity or violation of candour, and in accordance with the tenor of apostolic testimony.

In all attempts, then, to understand those Christian doctrines which are connected with our personal religious discipline and enjoyment, it is not merely desirable, but necessary, that the desideratum discovered should be sought, as it must be supplied, if we would investigate properly and conclude aright; if we would discover truth in the perusal of the sacred volume, or distinguish it amidst or from the contradictions and varieties of its professed interpreters. Fully persuaded of the necessity, and faithfully remembering the promised aid of the Holy Ghost, we should earnestly seek it. Too deep a sense of its need cannot be cultivated, as its measure will give character to our prayers, which are likely to be successful in proportion to the conviction we possess of the impossibility of profiting without such divine assistance. The earnestness of our prayers will always accord with our knowledge of the importance of the things for which we ask; and upon their faithful earnestness their profitable issue mainly depends. The exercise of prayer will expel that "filthiness and superfluity of naughtiness," which prevents our receiving the engrafted word with meekness to the saving of our souls, and will produce those gracious qualifications of humility and docility to which the teachings

of God are promised. Dr. Owen says, "Fervent prayer for divine teaching is especially necessary for those who are called to declare the mind of God to others. Prejudices, pre-conceived opinions, engagements by secular advantage, human authority, the influence of societies or parties, will all be levelled before it; for it includes a prevailing resolution sincerely to receive the mind of God, regardless of consequences. I shall not expect the discovery of truth from any one who proudly, without prayer, engages in a work so much above his ability. This is the sheet-anchor of a faithful expositor, and affords him the best relief when all other helps fail; and the reason why the generality of expositors go in the same track, except on some excursions of curiosity, is, not giving themselves up to the conduct of the Holy Ghost, in the diligent performance of their duty."* Without prayer all inquiry into spiritual subjects must disclose a vanity and sensuality utterly incompatible with consistent discoveries. But we must not, therefore, conclude that spiritual aid is designed to supersede the operations of our understanding, or that prayer is the only exercise requisite to the proper engagement of our minds, in association with religious truth. The mental faculties must be diligently employed; all the advantages which we have must be engaged as fully as though the desired result were to be achieved by our unassisted application. The attention, judgment, and memory, must be brought to the exercise as strenuously as though they alone could conduct to the light desired. But with this diligence there must be connected entire reliance upon the divine blessing, and our confidence must repose itself in a faithful and supreme manner upon the latter, constrained by the conviction of the utter fruitlessness of our endeavours, unless God meet and bless them by the manifestations of his Spirit.

Thus the aid of the Holy Spirit does not render our agency unnecessary, but encourages, directs, strengthens, adapts, and succeeds it. Prayer without it would be fanatical, while our prayerless engagements would be ungodly, and necessarily or judicially abortive. Spiritual subjects, the things of the Spirit of God, in their own nature and unequalled importance, in their connexion with our present welfare, and in their influence upon our everlasting destinies, demand and deserve the best exercise of our minds: but they are to be viewed in, and not out of, God's temple, and are developed to the humble and sincere worshipper, while they remain veiled from the most penetrating scrutiny of unsanctified philosophy. Though hid from the wise and prudent, they are revealed unto babes. (Matt. xi. 25.) To the pious disciple they are "revealed by the Spirit;" and such an one is, by this divine instruction, made to know "the things that are freely given to us of God." (1 Cor. ii. 12.) "Chrysostom saith, that man's human and worldly wisdom, or science, needeth not to the understanding of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning into them that with humility and

* Treatise on the Holy Spirit.