149. Our thoughts which govern language are influenced by it to a greater extent than some may suppose; not only the particular dialect used by an individual, as the English, Spanish, &c., influences his thoughts; but his peculiar manner of employing a language also has its effect. A person possessing but a very confined vocabulary, on hearing a word the meaning of which he does not understand, would have no train excited by it; whilst to a better educated individual, on hearing the word, most important thoughts might arise (22). The more perfect a language is in which men think, the more extensive and accurate is their knowledge. When the words river, mountain, grove, &c., occur, a person of lively conceptions thinks of some particular river, mountain, or grove he has read of or seen. In various individuals, according to the power of their imaginations, the same words will cause different trains of ideas to arise. Hence arises much of the ambiguity of language (128).

150. There is then a dialect which may be called mental. We hear sounds and see signs, but we neither see nor hear mental language. With this we think, every individual necessarily has it peculiar to himself; and all that is known to the world of it is what he declares. When published it is distinguished as his style, and indicates his idiocrasy (2). Here then we have a new connexion established, namely, between originals and the language of the mind. Through it we are able to consider of things not actually present, and to recall all that is treasured in the memory (38). That this language has a real existence thus farther appears. A perception recalled by many minds may be nearly or exactly similar, but the whole aggregate of information in the memory of each person is obviously widely different. This aggregate has been acquired, and can only be recalled by the aid of mental language. Locke remarks of the Greek authors, that though they all use the same words each has a language of his own. This peculiarity will also appear by comparing the writings, for example, of Locke, Johnson, and Milton, or any other authors. A rude language, we may suppose, exists in the minds of those who are deaf, dumb, and blind, and who are consequently entirely ignorant of both oral and written language. Each individual mind then has its own peculiar mode of associating its ideas. "The style of an author is always intimately connected with his manner of thinking: it is a picture of the ideas which arise in his mind, and of the manner in which they do arise" (244).

151. Next to words spoken and written it is necessary to acquire the language of mathematicians, or algebra. With a requisite knowledge of this and of some of the most important ancient and modern languages, a student is enabled to extend his discoveries for the benefit of the existing age and of future generations. A knowledge of short hand is also a very valuable acquisition, as is also some acquaintance with geometry.

152. The better instructed incur a fearful responsibility if they do not diffuse the knowledge of accurate oral and written language as extensively as possible. Without it men must remain in comparative ignorance even of revelation. The Divine Being has been pleased to make "of one blood all nations" (Acts xvii. 26). Prichard therefore, after a laborious investigation, comes to the only conclusion he could arrive at, namely, that the whole human race is of 66 one species and one family." None then should be ignorant of oral and written language, the knowledge of which makes alike for their temporal and eternal welfare.— (See Appendix, Note K.)

SECTION XI.-INVISIBLE INFLUENCE.

153. The Divine action on our spirits transcends in importance all other things. However profoundly we may reverence the sacred oracles, they can neither be considered the principal source of truth, nor the great rule of faith. The original fountain of these is God Himself. For that knowledge which can alone make us wise to salvation, and for assistance to attain that faith which alone is well pleasing to Him, every man must seek directly from Himself. "The sacred writers," says A Kempis, "deliver the word, but Thou [the Most High] art the interpreter. Their books are sealed, and only Thy hand can open them. From them we receive the command. But only from Thee the disposition to obey, and the whole power of performing it. Thou only enterest into the soul."

154. We are bound to inquire if that which is handed down to us by our forefathers as Divine revelation, is or is not such— from its intrinsic and extrinsic evidence? whether we are in possession of all that has been revealed, and whether also if what we read (if not in the languages originally used) is a correct translation? The sacred writers spake as they were taught. They furnish us with all the revelation the Holy Spirit thought necessary to afford, and (as far as the imperfection of language

allows), in the mode most suitable to our state (128 to 132). From the Bible the most important of our knowledge is attained; i.e. as to the existence of the ONE Great Creator, Preserver, and Governor of the universe. An inconceivable display of wisdom, power, and benevolence is everywhere apparent. But whether emanating from one or more than one great Being, is discoverable only from Divine revelation, handed down to us by past generations. So declared, everything within and around us abundantly confirms the great truth.

155. We ought not to interpret sacred writ each person according to his own notions. There is no danger of those who are led by the Spirit mistaking the Divine meaning. Those only do so who are not so led. "The natural man receiveth not the things of the Spirit of God. For they are foolishness to him." The heathen philosophers and the Jewish scribes rejected the gospel because it did not agree with their preconceived opinions. Many a poor person scarcely able to read, but taught from above, can say probably more to the purpose than some learned critics; "I know in whom I have believed!"

156. We are taught the Divine will in three ways:-1. By the constitution and course of things both as the latter actually is, and would be, if God's holy will were duly obeyed; 2. By revelation addressed to all men; 3. By the operation of the Holy Spirit on each individual mind.

157. Sacred writ distinctly, repeatedly, and most emphatically warns us, that we are fallen from that state of moral purity in which man was originally created, and are all in a less or greater degree poor, and miserable, and blind, and naked; and depraved, and irretrievably lost; unless assisted from above to turn from our wickedness and LIVE, in the only proper sense of that word.

158. The Scriptures also assure us that we are secure from all error and evil when under the influence of the Omnipotent. But that we are obnoxious to them if the Divine favour be withdrawn. This privation then is necessarily the greatest ill to which humanity is liable. We therefore can scarcely be anxious enough for that Divine teaching which will enable us to eschew all evil, and earnestly and unceasingly to seek our greatest good. We can only attain this teaching by remembering the infinite distance between God and ourselves; and therefore becoming humble as little children :-such are 66 greatest in the kingdom of heaven."

159. Revelation directs us, if any man

"lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given him." It says,—

66

"Ho, every one that thirsteth,

Come ye to the waters,

And he that hath no money, come ye, buy, and eat;
Yea, come, buy wine and milk

Without money, and without price."

I," says the Most High, "will give unto him that is athirst of the fountain of the water of life freely." Milton thus invokes the Divine assistance,—

"And chiefly thou, O Spirit, that dost prefer

Before all temples the upright heart and pure,
Instruct me."

160. The Supreme Author of our being has so formed the soul, that nothing but Himself can be its last adequate and proper happiness. "For by the greatness and beauty of the creatures, proportionably the Maker of them is seen; and the nearer we approximate to infinite holiness, and therefore to God Himself, the happier must we be. THE CAUSE OF ALL OUR IGNORANCE, ALL OUR WICKEDNESS, AND ALL OUR MISERY, IS OUR WANDERING FROM GOD. Man's reliance on his own ability is truly an inconceivable evil. Those who in their earlier years have contemned the Divine influence, as they advance in life without it, become too often more foolish, more vicious, and more infatuated. They are unfit for this world, and still more unfit for that whose confines they are approaching. "The intellect," says Channing, "in becoming a pander to vice, a tool of the passions, an advocate of lies, becomes not only degraded but diseased. It loses the capacity of distinguishing good from evil." Truly therefore may it be said, that "Wisdom is justified of all her children."

161. With regard to the Divine teaching, every man, as to every act of his life, must obviously be-1. Wholly guided by the Holy Spirit; 2. Partly by It, and partly by his own will; or, 3. Wholly by his own will, regardless of the Divine will. How profoundly interesting, then, is the question each of us should put to himself as to every particular act, and his whole conduct through life,-Am I led by the Spirit as I ought? What would be thought by a father, if his child were to continue a whole day regardless of his affectionate admonition? Any and every instant of a man's whole life that he neglects the teaching

of the Spirit, is necessarily spent in a state of disobedience to the Most High! (358.)

162. We are therefore not to consider His assistance as being afforded occasionally only. To those who seek it aright, it is ever present. God is never absent from us. We always require His aid. In Him we live, and move, and have our being. Why should we be Divinely taught on some occasions, and left to our own teaching at others? How can any man obey the following injunction, without being constantly led by the Spirit ?--“ Whatsoever ye do, do all to the glory of God." Paul speaks of the Spirit as dwelling in us. (Rom. viii. 9.) "O Lord," says David,"Thou hast searched me, and known me,

Thou knowest my downsitting and mine uprising,
Thou understandest my thought afar off.
Thou compassest my path and my lying down,
And art acquainted with all my ways;
For there is not a word in my tongue,
But lo, O Lord, Thou knowest it altogether.
Whither shall I go from Thy Spirit?

Or whither shall I flee from Thy Presence ?"

163. Of every man it may be truly affirmed, that as in him the Holy Spirit is operative, so far only he LIVES; i. e., the Divine life, which alone is true happiness either here or hereafter (157). The more we rightly seek for the assistance of the Spirit, the more we obtain of it. God gave it to Christ not by measure (John iii. 34). The proper notion of the Divine teaching is, that it is ever ready to lead us to all good, all that will make alike for our temporal and eternal welfare. To every reader it may be said, "All depends upon thy right submission and obedience to this speaking of God in thy soul. Stop, therefore, all self-activity. Listen not to the suggestions of thy own reason. Run not in thy own will, but be retired, silent, passive, and humbly attentive to this new-risen light within thee. Open thy heart, thy eyes and ears, to all its impressions. Let it enlighten and condemn thee as it pleases. Turn not away from it. Hear all it says. Seek for no relief out of it. With a heart full of faith and resignation to God, pray only this prayer, that God's kingdom may come, and His will be done in thy soul. Give yourself up to God without

164. The Holy Spirit takes possession of the righteous, resides in their hearts, becomes the mover, enlightener, and director of all their faculties and powers; in one word, is the great spring of