Spirit." Of such it is affirmed "neither can he know them because they are spiritually discerned;" know them in such a manner as no longer to appear "foolishness to him;" but worthy of his affectionate regard.

For the effecting of which the Holy Spirit first of all "reproves" (λéуču, convinces) of sin, "by enabling us to perceive that the law is "exceeding broad," extending not only to every overt act, but also to the desires and thoughts of the heart; and that "it is holy, just, and good." "" And then "shines in our hearts to give the light of the knowledge”—a clear discovery "of the glory of God in the face of Jesus Christ."3

Whence St. Paul, in his devout and affectionate prayer, desires in behalf of the Ephesians "the spirit of wisdom and revelation in the knowledge of God might

"To those who are devoid of the Spirit, Tatian also gives the title of ψυχικοί,” p. 154. c. Account of the writings of

Justin Martyr, note, p.183, by Bp. Kaye.

2 Comp. Ps. cxix. 96, Rom. vii. 9-12, John. xvi. 8.

32 Cor. iv. 6.

be given to them, the eyes of their understanding being enlightened:"-in behalf of Timothy that "the Lord would give him understanding in all things :"-and represents the Colossians as "renewed in knowledge."

The Psalmist, in like manner, conscious that, in addition to the word itself, some assistance was necessary in order to his rightly understanding it, prays, "Open thou mine eyes, that I may behold wondrous things out of thy law." And our Lord referring to the prophets says, "And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.' To be taught of God" must, in this passage, mean something more than merely being supplied with the means of instruction, because the Jews whom our Lord addressed were at the time in possession of the Old Testament, as well as

Ephes. i. 17, 18.

2 Tim. 2-7.

6 Col.iii. 10.

7 Ps. cxix. 18.

8 Isa. liv. 13. Jer. xxxi. 34. Micah. iv. 2. John vi.

45.

heard his personal instructions, yet they did not "come unto him." The contrary of which is emphatically affirmed of "every one taught of God." He therefore both furnishes the means, and also gives the capacity to learn: or in the language of the Scriptures themselves, "He opens the understanding to understand them."9

"It is not then," to use the words of the learned Augustus Ernest, "to be doubted, that pious men desirous of knowing divine truth, are assisted by the Spirit of God in searching out the sense of Scripture, especially of those things which more particularly pertain to faith and morals.” "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."

2

The first creature of God," remarks the father of inductive philosophy, Lord

9 Luke xxiv. 45.

1 Non est dubitandum, viros pios et veritatis divinæ cupidos, adjuvari à Spiritu Dei in scrutando Scripturæ

sensu,in iis quidem rebus quæ propriè ad fidem et mores pertinent.-Institu. Interpret. Nov. Test. p. 25.

2 John vii. 17.

Bacon, "in the works of the days, was the light of the sense; the last was the light of reason; and his sabbath work ever since is the illumination of his Spirit."

Well therefore may we, on the sacred and peaceful hours of the Sabbath in the sanctuary, unite in supplicating the great source of all, "That it may please thee, to illuminate all bishops, priests, and deacons, with true knowledge and understanding of thy word:" "Grant that thy people may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same:""God, who as at this time didst teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit; grant us by the same Spirit to have a right judgment in all things.'

In maintaining, however, that the Holy

3 Essay on Truth.

The Litany. Col. 1st

Sund. after Epiph.; Col. for
Whitsunday.

V

Spirit does enlighten the understanding, it should distinctly be remarked, it is not meant that he reveals anything, because that would confound the highest kind of inspiration with his ordinary influence, and is directly opposed to the tenor of Scripture, as well as to its express declarations. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works."5 Nor, that he conveys any new meaning to them, because that would neutralise revelation: but that he so enlightens our understanding as to enable us by diligently "comparing spiritual things with spiritual, spiritually to understand what is already revealed." As the telescope, when applied to the eye, lays open, but does not create, the various objects, otherwise imperceptible, which stretch along the horizon.

5 2 Tim. iii. 16, 17. Compare also Deut. iv. 2, Isa.

viii. 20, Luke xvi. 31, and Rev. xxii. 19.