fully apprehended by a finite intellect. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." (John iii. 8.) But, in the great work which the Spirit thus effects, infusing into the heart the elements of holy feeling, and the principles of spiritual life, he works in connexion with-and, we may say, by means of the truth of Christ. The spiritual regeneration of the human mind is consequent on the putting forth of faith in the Redeemer; not a cold and indifferent assent to the doctrine of his atonement, but a penitent reliance on his sacrifice, as the only ground of human hope, and a confidence in the promise of mercy made through him. Such a faith rests on the truth of God as its basis; it apprehends the testimony of God relative to his Son, and the covenant-promise of salvation and life to all who trust in him. But the Spirit calls forth this faith; for he imparts a vivid and powerful conviction of the Saviour's atonement, and of the prevalence of his intercession in heaven; he stills the agitated breast, and inspires a feeling of trust, in opposition to any latent doubts of the divine willingness to save; he shows us that the scheme of mercy comprehends even us in its large provisions; he brings home to the heart the conviction, that "the Son of God loved me, and gave himself for me;" and thus the penitent is enabled to rest on the atonement, and to feel the peace that passeth understanding.

The

message of mercy is received in its fulness of comfort; and "the Gospel comes, not in word only, but also in power, and in the Holy Ghost, and in much assurance."

It is thus that the soul enters upon a state of peace with God, and of spiritual life. And the principles and feelings that are called forth in the mind thus pardoned and restored, those, indeed, which distinguish the regenerate state,-evince the same connexion between the truth of God, and the agency of the Holy Spirit, in man's salvation.

Love to God is the leading element of the new nature communicated to believers; and this love can only result from the exertion of a divine power upon the mind; it must be "shed abroad in the heart, by the Holy Ghost given unto us." But this love, in all its exercises, and in all those minuter sentiments and feelings which are blended to constitute it, has a direct and manifest relation to the truth of God. It includes, for instance, gratitude to the Most High for his abundant goodness; but this gratitude specially fixes upon the plan of redemption, and the great truths which that plan involves. The Apostle John declares, "We love him, because he first loved us ;" and he affirms, in the same chapter, "In this was manifested the love of God toward us, because that God sent his onlybegotten Son into the world, that we might live through him. Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (1 John iv. 9, 10, 19.) Love to God includes also an esteem of the divine character; an esteem not only of the condescension and benignity which that character presents, but also of its unsullied purity, and its perfect truth and justice. But, in order to the very existence of this sentiment, the truth of God must be apprehended with greater or less distinctness. The character of the Most High must be viewed as it is represented in his own word; it must be thought of as embracing elements that should at once awe the loftiest created mind into profound veneration, and attract it to filial confidence and repose. It is to be viewed as the plan of redemption unfolds it; "the glory of God" must be beheld in the face of Jesus Christ;" and, when thus contemplated, the holiness of God will appear lovely, though venerable, and his benignity and mercy will deeply affect our hearts. Love to God includes also a filial delight in him. It supposes that we esteem his friendship as our first and highest good; that we take pleasure in devout intercourse with him;

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and that we enter upon his service with holy cheerfulness. But this delight in God and in his service is prompted by our gratitude and our esteem; and it is thus called forth by the Spirit while he enables us to receive the Saviour, assures us of God's adopting love, and brings to the mind views of the divine condescension and goodness, such as it never before could realize.

But the Christian affection of love to God is ever combined with a large and active benevolence to man; nor can that mind have received the sanctifying Spirit, or felt the impression of the divine character, that is destitute of this benevolence. "He that loveth not, knoweth not God; for God is love." (1 John iv. 8.) This love to man is a result of the Spirit's operation on the mind. Love is of God:" it is not only the characteristic of his own glorious nature, but it is communicated by him to every mind that is brought into vital and hallowing union with himself. But, in producing this affection, the Holy Spirit honours" the truth as it is in Jesus." The benevolence which glows in the breast of the pardoned sinner, regards mankind in the light of the cross of Christ. The very first wish that arises in the heart, which has itself been calmed into holy peace through faith in the atonement, is, that all should be brought to taste the sweetness of the grace of Christ, and to realize its eternal benefits. Man is viewed by the believing mind under new aspects, and in new relations. He is regarded not only as immortal and responsible, but as embraced in the rich provisions of a love ineffably tender, and which seeks to raise the fallen, and to restore even the outcasts to peace and holiness.

These observations are designed to illustrate the statement, that the Holy Spirit, in regenerating the human mind, makes large use of "the truth," and especially of that truth which relates to the plan of our redemption, and to the divine character as illustrated by that plan. There is an intimate connexion between the affections called forth in

the renewed mind, and the teaching of the word of God on these important subjects. Though the mind may not itself advert to this connexion, or trace the process which has gone on within it, yet is it a fact, that it has been "born again of incorruptible seed, by the word of God, which liveth and abideth for ever;" or, to use the metaphor of St. Paul, that it has been cast into the mould of Christian doctrine, and received a correspondent form.

A second branch of the general subject before us is, that which relates to the nourishing and maturing of the principles of holiness in the human mind. And, in reference to this, we may affirm it as a most important principle, that the truth of God is the grand instrument of the Holy Spirit, in the preservation, establishment, and perfecting of the graces of the Christian character.

That this is the doctrine of the Scriptures, can scarcely, we think, be questioned. We find the Apostle Peter charging the Christians to whom he wrote, as new-born babes, to desire the sincere milk of the word, that they might grow thereby." St. Paul uses a very striking and beautiful expression in his second Epistle to Timothy, when speaking of the tendency and designed effect of divine truth: "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, thoroughly furnished unto all good works." (2 Tim. iii. 16, 17.) Having referred to the word of God as the instrument of enlightening the human mind, of convincing it of sin, and of restoring it to peace and rectitude, he adds, that it is profitable for "instruction," or, rather, for "training in righteousness.' The word which he uses, waideia, properly expresses the course of "training," or education," by which the youthful mind is led onward to those attainments, and formed to those habits, which prepare it for the duties of mature age;

and then he states the grand result to which our spiritual training is subservient to be this: that we, as Christians, should be "perfect," having every grace of the Spirit in a state of vigour and maturity, freed even from the remains of inward sin, and established in those principles and habits which will lead to practical holiness in all its branches, and cause us to abound in acts of benignity and kindness.

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The view which is given to us of the exercise of the Christian ministry, in its relation to the church, is also in accordance with the great principle before us,-that the truth of God is the grand instrument of feeding and maturing the graces of the regenerate character. St. Paul teaches us, that Christ hath given some Pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. iv. 11-13.) He evidently regarded the Christian ministry not only as the ministry of reconciliation, but as designed to aid believers in their study of the word of God; to bring out to their view the entire scheme of divine truth, in the harmony of its parts, in the fulness and power of its doctrines, and in the beauty and perfectness of its moral precepts; that those who had already become spiritual might rise to greater maturity in holiness, and be prepared for the glory of the divine presence. And his own practice was in accordance with this sentiment. When writing to the Colossians, after speaking of the great mystery of Christianity,

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"Christ in us the hope of glory," he adds, "Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus."

That branch of the subject, upon which we have now entered, is too extensive to admit of being fully developed within the limits of this paper. There is a beautiful adapta

tion, in the entire scheme of Christian truth, to nourish and strengthen every gracious principle which the Spirit has implanted in our hearts, to confirm our devotional habits, to invigorate us for benevolent effort, and to sustain our power of universal sobriety and self-control. Particular portions of the truth, also, have a special relation to some of the graces of the renewed nature, and are peculiarly fitted to preserve and to mature them. Thus do we need to be instructed "in all wisdom," that we may indeed be mature and perfect Christians.

In illustration of this subject, let us, however, take the two leading dispositions of the Christian mind that have been already referred to, love to God, and benevolence to

man.

The former of these has been viewed as combining gratitude, esteem, and delight, and as prompting to a cheerful and universal obedience to the divine will. Its connexion with the truth of God, as apprehended by a living and realizing faith, and as applied by the Holy Spirit to the heart, has also been pointed out. Our gratitude fixes on the gift of the Son to save us, and the rich and merciful provisions of that covenant which is established through his blood. Our esteem and delight have respect to God, as his character is developed in the Christian revelation. We know and feel that "God is love;" we know that even his more awful attributes, his holiness and justice, are intimately connected with his benevolence; that all the precepts which he has enjoined are wise and good; and that the government which he exercises is of a benignant and paternal character, while it is full of terror to the rebellious and obstinate. The essential purity of God no longer keeps the mind in painful awe; we see it in all its loveliness, and it attracts us to Him who is the fountain both of excellence and of happiness. Thus, assured of God's adopting love to us, by the Holy Spirit, and beholding the mingled glory of his grace and holiness in the face of Jesus Christ, we love God,-reverently, indeed, and with

profound submission, but still with child-like confidence, and with cheerful and heavenly delight.

But it must be at once apparent, that, in order to the preservation of this affection, and still more in order to its growth and maturity, the truth of God must be kept before the mind, and must be the object of careful study and repeated meditation. If that truth is not thus dwelt upon, our love to God will inevitably languish and decline. Our gratitude will be feeble, our esteem of the divine character will become an indefinite and powerless sentiment, and our delight will be transferred to the things of earth. But if we steadfastly gaze on "the glory of the Lord;" if we habitu. ally study the holy Scriptures, and attend on the public ministration of the truth, that we may indeed be nourished and instructed by it; this will give depth and maturity to our love. We shall see the divine character yet more and more clearly. The beauty and venerableness of the purity of God, the tenderness and condescension of his love to man, and his unfailing fidelity to his promises, will more and more affect our hearts. The plan of our redemption that great scheme, which illustrates most clearly the character of God-has a depth and excellence which the devout mind will perceive with increasing clearness as it advances in the spiritual life. Particular declarations of the divine word, relative to the attributes, the providence, and the moral government of God, have an energy and fulness which are not at first apprehended, but which will be brought out to the view of the persevering and devout inquirer. The character of our adorable Redeemer, who was "God manifested in the flesh," will be more and more understood and valued, as we listen to his teaching, contemplate his miracles of pity and of might, view him in his retired intercourse with his disciples, and gaze on him in his deep sacrificial sufferings. That rule of the divine dealings with man which our Lord so often affirmed, "To him that hath shall more be given,

and he shall have abundance," applies to this particular case. By studying and meditating on the truth of Christ, with an express reference to our growth in holy principles and feelings, we shall "increase in the knowledge of God." This habit, indeed, is not the only one that we must cultivate, in order to our preservation and establishment. We must watch against every thing that would impair our devotional feelings; we must often engage in earnest prayer for the continued and richer influence of the Spirit; and we must actively consecrate ourselves, our influence, and our property, to the service of God. But when we combine these exercises with the earnest study of the truth of Christ, we shall indeed grow in holiness, and exhibit the richness and beauty of matured Christian feeling. The heart being preserved in a state of readiness to receive the impressions of the truth, the light which from time to time is shed on our minds will increase our love to God, conform us more fully to his image, and cause us to engage in his service with greater delight. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." (2 Cor. iii. 18.)

If now we turn to the consideration of that love to man which distinguishes the regenerate mind, we find that its preservation and maturity are intimately connected with a believing apprehension of the great truths of the Christian revelation. While "the knowledge of God" sustains our love to him, it feeds and confirms our benevolence to the whole human family. The declaration, "God is love," not only calls forth our gratitude, and attracts us to the Most High with sentiments of esteem and delight, but it leads us to cultivate a benignity similar to his own, since it is thus only that we can continue to be the objects of his complacency, or dwell at last in the glory of his presence. "We have known and believed the love that God hath to

The influence which the knowledge of God is designed to have, in sustaining and maturing our benevolence to man, is beautifully shown in our Lord's Discourse on the Mount. Having issued the precept, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you," our Saviour adds, "that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Here he directs our minds to the large and comprehensive benevolence of God,-that benevolence which continues innumerable benefits even to those who slight his authority, and trifle with the offers of his grace. He leads us to think of the long-suffering and manifold goodness of God to man, that we, having this affecting example continually before us, might seek to be "perfect, even as our Father which is in heaven is perfect."

In the mind of the Christian, too, benevolence to man will always be connected with a reference to the fact, that our race has been redeemed with the precious blood of Christ. The Son of God has assumed our common nature, that he might place us all under an economy of mercy, and raise all who come to him to share at last in the rest and glory of his exalted state. If this truth is only feebly apprehended, our love to man will languish, and our efforts to do good will be partial and interrupted. But if the great facts of our redemption exert a commanding and constant influence over our minds, we shall be more and more conformed to the benignity of our Lord. We shall be "kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven us." We shall become "imitators of God, as dear children," and shall "walk in love, as Christ also hath loved us, and hath given himself for us, an

offering and a sacrifice to God for a sweet-smelling savour." Our views of the state of man as fallen, but redeemed, will prompt us to seek the recovery of the most vicious and depraved, and will lead us to embrace all men in our benevolent solicitude and efforts. "The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."

The remarks which have now been offered are designed to illus trate the instrumentality of the truth, in nourishing and maturing the two grand elements of the Christian temper,-love to God, and benevolence to man. But we might also refer to some particular graces, involving developements of one or both of these leading affections, as meekness, patience, humility, and the love of heavenly good. The reflective mind will at once perceive that the teaching of the divine word has a direct bearing on these dispo sitions, and that it is calculated to encourage their exercise by the examples which it sets forth, and especially by the example of our Lord himself, by the great truths relative to the government of God and the eternal state of being which it unfolds, and by the gracious promises which it makes to all who are faithful unto death.

In thus urging the instrumentality of the truth in the preservation and establishment of the Christian character, we have throughout kept in view the necessity of the Holy Spi rit's influence in order to this result. For it is not a mere perception of the meaning of the word of God that will avail to promote our holiness the truth must be received with a living and active faith, and the heart must be laid open to receive its full impression. It is one thing to read and hear the truth of Christ in a cursory and general manner; and it is another, so to receive that truth as to realize the great facts which it makes known; to dwell on these facts, and on the