inward teaching; and, when we are thus indeed taught, his word becomes "the engrafted word, which is able to save our souls."

It remains to be inquired, under this second head, to whom God giveth this heavenly wisdom. And first, he giveth it to the humble attendant upon his word. We must attend upon it, both in reading and hearing it, according to our leisure and abilities; because, as was before said, God reveals his blessed will and divine truths by the Holy Scripture; and, that we may profit by Scripture instruction, we must be humble of heart. For "mysteries are revealed unto the meek;" because only the meek and humble are in a fit disposition to receive them. Humility feels its own poverty, and desires to be enriched by the Spirit of grace: it is sensible of its blindness, and seeks to be enlightened; and is grateful and thankful for every mercy it receives. Whereas pride, being full of itself, leaves no room for the Spirit of God to enter in. Indeed, pride and self-conceit beget such a fondness for a man's own opinions, such a stiffness in them, such inattention and disregard to others, as render him unfit to learn of any master, but most of all, disqualify him from learning of Christ; who was himself meek and lowly of heart, and, by his Holy Spirit, dwelleth with

him, and him only, that is of an humble and contrite spirit.

Secondly, God giveth wisdom to the true believer of his word. This is sufficiently manifest, that, if we would learn wisdom of God, we must submit our minds to the authority of our Divine Instructor, and yield a firm and full assent to whatever he declares or commands, or promises or threatens. And, since he hath promised his Holy Spirit to them that ask it, we must not only believe that the Scriptures are the word of God, but also, that he is ready and disposed to bless these Scriptures to our use and improvement, by the gracious influence of his Holy Spirit upon our mind and heart, if we seek it with the prayer of faith: "If any of lack wisdom," saith Saint James, "let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him; but let him ask in faith, nothing wavering." Now, where this settled and unwavering faith is, in the promised aid of the Holy Spirit, it will show itself in a reverent and constant use of the means appointed for obtaining it; in a diligent reading or hearing of the Holy Scriptures, and other approved lessons of religion and virtue; in frequent meditation on the glory and goodness of God, in the creation of the world and redemption

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of man by his blessed Son, Jesus Christ; in edifying conversation with religious persons; in devout attendance to prayer, private and public; and to the blessed sacrament of the Lord's supper. For these being the ordinary and appointed means, by which God conveys the graces of his Holy Spirit to the soul, whoever is desirous of so blessed a gift will gladly embrace these opportunities of obtaining it.

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Thirdly, and lastly, God giveth wisdom to the sincere practiser of his word. As we desire to know, that we may live well; so must we endeavour to live well, that we may improve in knowing a good life, as one hath well observed, being the best key to the Holy Scriptures. For experience and exercise in the ways of godliness, will open the heart, and enlarge the understanding, to a clearer view, a more lively and feeling sense, of those things which are spiritually discerned. Divine knowledge, therefore, and devout practice, go hand in hand, and mutually confirm and improve each other. When they are closely joined and united together, they then become true wisdom. It is the corrupt and vicious heart, not the weak head, that gains a man the title of "fool" in the Holy Scriptures; which, on the other hand, consider wisdom and righteousness as the same thing: "I am wiser

than the aged," says the Psalmist, "because I keep thy commandments.”

Do we, then, desire knowledge, and the character of wisdom? Let us seek them in the surest way, and take God for our guide. Had man never forsaken this guidance, Adam had not lost his place in Paradise; but seeking to know and be wise without it, he gained only an experimental knowledge of evil and misery. Now, if we desire to recover what he lost, and we in him, let us return to the God of truth and wisdom; who, being also the God of mercy and love, is still ready to receive us, and open our eyes, blinded by sin: if we come to him, with a just and humble sense of ourselves; with a lively faith in his mercies and promises through Christ; with a reverent and diligent attendance on his appointed means of grace and wisdom; and with sincere resolutions of practising our duty, according to the knowledge that is given us of it; we shall then attain wisdom of the most excellent kind, " being made wise unto salvation ;" and, under the influence of an allknowing, unerring Instructor, "being taught of God."

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DISCOURSE V.

SAINT JAMES, i. 17.

EVERY GOOD GIFT, AND EVERY PERFECT GIFT, IS FROM ABOVE; AND COMETH DOWN FROM THE FATHER OF LIGHTS, WITH WHOM IS NO VARIABLENESS, NEITHER SHADOW OF TURNING.

WHATEVER is excellent or good in the creature, is freely imparted to it by the bounty of God the Creator; who is high in glory above all, perfect and unchangeable. This is the doctrine of the text; a doctrine of the greatest importance to all men, and which yields unspeakable comfort to worthy and religious minds. Let us, therefore, consider the matter a little more largely, with prayers to the Father of lights, that he would give us a right judgment in this, and all things relating to his honour and glory, and our own salvation.

The good which we receive from God may be divided into two sorts, natural good, and spiritual good; and because it is of con