圣灵第 19 章圣灵的教导

圣灵 第 19 章

圣灵 的教导 圣灵的教导 “但保惠师，就是父因我的名所要差来的圣灵，他要将一切的事指教你们”（约翰福音 14:26）。这些话首先在那些直接听从的人身上得到了应验——使徒们被圣灵充满和控制，以至于他们宣扬的福音毫无瑕疵，他们的著作也毫无错误。基督最初的使者受到三位一体中的第三位的教导，以至于他们所传达的正是上帝的心意。救主的诺言第二次应验是在那些在整个基督教时代被他召唤来传福音的人身上。他们没有得到新的启示，但他们过去和现在，根据他们不同的程度和分配给他们的特定工作，都受到了圣灵的启发，以至于他们忠实地宣扬了上帝的真理。我们主的话语的第三个也是最广泛的应用是针对整个信仰之家，我们现在将在这个意义上来考虑它们。经上 写道：“你的儿女都要受耶和华的教训”（以赛亚书 54:13 和参见约翰福音 6:45）。这是重生者的一大显著标志：他们所有人都“受耶和华的教训”。有许多未重生的宗教徒受过教导，其中许多人受过良好的教导，精通圣经的字面意思。他们精通基督教的历史事实和教义；但他们的教导仅来自人类媒介——父母、主日学校老师或通过阅读宗教书籍。他们对精神事物的知识是相当丰富、健全和清晰的；然而，它没有任何天上的恩膏、拯救的力量或变革的效果。同样，有成千上万的传教士憎恶“现代主义者”的错误，并热心为信仰而战。他们曾在圣经学院和神学院接受教育，但恐怕他们中的许多人对在心中施行的恩典奇迹一无所知。在这一点上，我们每个人都应该严格地考验自己！

一个常见的事实是——任何人都可以自己检验——福音派教派成员中很大一部分都是在童年时期由父母带入的。如今长老会教堂中的绝大多数人的父亲或母亲都是长老会教徒，并向后代传授信仰。浸信会、卫理公会教徒和弟兄会聚会中的人也是如此。现在这一代人从小就被灌输相信祖先的教义和宗教习俗。现在我们绝不是说，因为今天的长老会教徒的父母和祖父母是长老会教徒，并教他《威斯敏斯特教义问答》，所以他所拥有的所有神圣知识都只是传统的和理论上的。事实并非如此。但我们确实认为，这种对真理的训练使他更难确定他是否受过主的教导，需要更仔细地自我反省。

虽然我们不相信恩典流淌在血液中，但我们确信，一般来说（有许多个别例外），上帝确实会将他的选民安置在至少父母之一爱他并寻求侍奉他的家庭中，并且选民的灵魂将在对主的敬畏和劝诫中得到滋养。作者遇到并有机会询问的基督徒中，至少有四分之三的父亲或母亲会祈祷和读经。然而，另一方面，我们不得不承认，我们遇到的空洞教授中有四分之三也有宗教信仰的父母，他们送他们去主日学校，试图让他们接受信仰的训练：而这些人现在依靠他们对真理的理智知识，误以为这是拯救真理的经验。而这个阶层是最难接触的：说服这些人检查自己是否受过上帝的教导要比说服那些根本没有信仰的人困难得多。

我们不应该从上述内容中得出结论，圣灵在教导灵魂时，会摒弃一切人类工具。事实并非如此。圣灵确实至高无上，因此他可以在他愿意的时候和在任何地方工作。事实上，他是全能的，不受任何手段的束缚，因此他可以随心所欲地工作。然而，他经常屈尊使用手段和非常微弱的工具。事实上，这似乎通常代表了他的运作方式：他通过男人和女人工作，有时通过小孩子工作。然而，让我们强调的是，除非圣灵上帝愿意祝福并将这些祝福应用到个人的心中，否则任何讲道、教义问答或阅读都不会产生任何重要和精神上的结果。因此，许多人在虔诚的父母或主日学老师的指导下，从死亡走向生命，并被带到了热爱真理的境地——而有些人从未享受过这样的特权，但却得到了上帝真正而深刻的教导。

圣灵教导的检验方法

从以上所说的一切中，一个非常中肯的问题出现了，我怎样才能知道我的教导是否来自圣灵？答案很简单，但足够了，就是通过产生的效果。首先，圣灵教导所传授的属灵知识是一种有效的知识。它不仅仅是增加我们精神储备的信息，而且是一种激励灵魂行动的灵感。“那吩咐光从黑暗里照出来的神，已经照在我们心里，叫我们得知神荣耀的光显在耶稣基督的面上”（哥林多后书 4:6）。圣灵所传授的光到达心灵。它温暖心灵，为上帝而燃烧。它控制心灵，使它对上帝忠诚。它塑造心灵，并在心灵上烙下上帝的形象。那么，这里有一个可靠的检验方法：你所接受的教导、你所拥有的神圣事物的知识对你的心灵有多大的影响？

第二，圣灵的教导所传授的知识是一种使人谦卑的知识。“知识叫人自高自大”（哥林多前书 8:1），这是一种概念性的、理论性的、智力性的知识，只是从人或书本中自然而然地获得。但来自上帝的精神知识向人揭示了他空洞的自负、无知和无用，并使人自卑。圣灵的教导揭示了我们的罪恶和卑鄙，我们与基督的不合一，我们的不圣洁；并使人在自己的眼中变得渺小。在那些由女人所生的人中，没有一个人比施洗约翰更伟大：他被赋予了奇妙的特权，他被赐予了丰富的光明。这对他有什么影响？“那在我以后来的，反成了在我以前的，我就是给他解鞋带也不配”（约翰福音 1:27）。谁能像保罗一样，对天上的事情有如此深刻的洞察力！他自称是“这个时代最伟大的圣经教师”吗？不。“我本来比众圣徒中最小的还小”（弗 3:8）。那么，这里有一个可靠的测试：你所接受的教导在多大程度上使你谦卑？

第三，圣灵的教导所传授的知识是一种鄙视世界的知识。它使人对他那些未重生的同伴（以及他自己以前）如此推崇的事物产生可怜、低下、卑鄙的想法。它打开他的眼睛，让他看到世俗的荣誉、财富和名望的短暂性和相对的无价值。它使他认识到太阳底下的一切都不过是虚空和精神上的烦恼。它使他意识到这个世界是一个谄媚者、欺骗者、撒谎者和谋杀者，它致命地欺骗了数百万人的心。当圣灵揭示永恒的事物时，暂时的事物就会被蔑视。那些曾经对他有益的东西，他现在视为损失；是的，如同渣滓和粪土（腓 3:4-9）。圣灵的教导使人心高高地超越这个可怜的、正在消亡的世界。这里有一个可靠的测试：你对属灵事物的了解是否使你轻视世俗事物，鄙视别人如此热切追求的那些小玩意？

第四，圣灵的教导所传授的知识是一种改变人心的知识。神的光照亮我们离圣经所揭示的标准有多远，激励我们努力放下一切阻碍，耐心地奔跑摆在我们面前的路程。圣灵的教导使我们“除去不敬虔的心和世俗的情欲”，“在今世自守、公义、敬虔度日”（提多书 2:12）。“我们众人既然敞着脸得以看见主的荣光，好像从镜子里返照，就变成主的形状，荣上加荣，如同从主的灵变成的”（哥林多后书 3:18）。那么，这里有一个可靠的测试：我对属灵事物的认识在多大程度上影响了我的心，支配了我的意志，规范了我的生活？越来越多的光亮是否会带来更温柔的良知，更像基督的品格和行为？如果不是，那就是徒劳的、毫无价值的，只会增加我的谴责。

圣灵将知识灌输到人心中

“但保惠师，就是父因我的名所要差来的圣灵，他要将一切的事指教你们。”（约翰福音 14:26）我们多么迫切地需要一位神圣的教师！对神圣事物的自然和概念性知识可以通过人获得，但对它们的精神和实验性知识只能由上帝亲自传达。我可以像研究某些科学或掌握一门外语一样致力于研究圣经。通过勤奋的应用、坚持不懈的努力和参考文献（注释者等），我可以稳步全面准确地了解上帝圣言的字面意思，并成为其能干的阐释者。但我无法获得感人肺腑、净化心灵和塑造心灵的知识。只有真理的灵才能将上帝的律法写在我心上，将上帝的形象印在我的灵魂上，并通过真理使我成圣。

良心告诉我，我是个罪人；传道人可能会说服我，没有基督，我就会永远迷失；但这两种情况都不足以让我接受他作为我的主和救世主。一个人可以把一匹马牵到水边，但当他不愿意喝水时，没有十个人能强迫他喝水。主耶稣本人“受膏传福音”（路加福音 4:18），他这样做是为了上帝的荣耀，对灵魂的同情是其他人从未有过的；然而，他不得不对他的听众说：“你们不肯到我这里来得生命”（约翰福音 5:40）。这证明了，除了向外展示真理之外，还需要更多的东西。如果要感动意志，就必须用神圣的力量将真理内在地应用到心灵中。这就是圣灵的教导：它是圣言的有效交流，在灵魂中发挥强大的作用。

为什么这么多自称是基督徒的人如此轻易、如此迅速地改变他们的观点？为什么有成千上万不稳定的灵魂“中了人的诡计和欺骗的法术，被一切异教之风摇来摇去，随从各样的异端”（以弗所书 4:14）？为什么今年他们坐在一个传讲真理的人手下，声称相信并喜欢他的信息；而明年他们却参加一个错误之人的布道，衷心接受他的观点？一定是因为他们从未受过圣灵的教导。“我知道，凡神所作的都是永远的，不能增加，也不能减少”（传道书 3:14）。圣灵写在心上的东西会留存：“你们从主所受的恩膏常存在你们心里”（约翰一书 2:27），无论是人还是魔鬼都无法抹去它。

为什么这么多自称是基督徒的人没有结出果实？月复一月，年复一年，他们依靠恩典，却一成不变。他们的宗教知识储备大大增加，他们对真理的智力知识也大大提高，但他们的生活却没有改变。他们没有否定自我，没有背起十字架，没有沿着个人圣洁的狭窄道路追随被鄙视的基督。他们没有谦卑的自我贬低，没有为内心的罪哀悼，没有克制罪。他们没有加深对基督的爱，也没有通过遵循他的诫命来证明这一点。这样的人“常常学习，终久不能明白真道”（提摩太后书 3:7），即那种至关重要、具有实验性、感人和变革性的“知识”。他们没有接受圣灵的教导。

为什么在诱惑和死亡的时候，这么多人会绝望？因为他们的房子没有建在磐石上。因此，正如主耶稣所宣称的，“雨淋，水冲，风吹，撞着那房子，连房子也倒了”（马太福音 7:27）。它经不起考验：当麻烦和考验、诱惑和磨难来临时，它那不牢固的地基就暴露无遗了。请注意基督在那里描绘的特殊性格：“凡听见我这话（他在备受鄙视的“登山宝训”中的训词）不去行的，好比一个无知的人，把房子盖在沙土上”（第 26 节）。人们可能会继续走世俗的道路，做邪恶的事，养成罪恶的习惯，相信头脑中对基督的认识会拯救他们；但当他们到达“约旦河的泛滥处”（耶利米书 12:5）时，他们就会证明这种认识是不够的。

啊，亲爱的读者，拯救的知识不是对神圣事物的认识，而是神所传授的知识。它不仅以神为对象，而且以神为作者。不仅必须有对属灵事物的认识，而且必须有对属灵事物的属灵认识。我们对它们的光必须与事物本身相符：我们必须凭它们自己的光来看它们。由于事物本身是属灵的，它们必须由圣灵传授和向我们揭示。当圣灵在心中铸就真理时，就会有对真理的体验性认识，有明智的意识，有对真理真实性的令人信服和安慰的感知，有没有什么可以动摇的确信。真理具有一种甜蜜、一种珍贵，任何诱惑都不能使灵魂与之分离。

圣灵教导什么

现在，关于圣灵教导我们什么，我们在前面的章节中或多或少已经暗示过了。首先，祂向灵魂揭示了“罪的极其邪恶”（罗马书 7:13），使灵魂对罪的卑鄙、无可原谅和卑鄙感到恐惧和痛苦。读到痛风或胆结石会造成的剧痛是一回事，但对我来说，经历几乎无法忍受的痛苦又是另一回事。同样，听到别人谈论圣灵使人知罪是一回事，但祂教导我，我是上帝的叛徒，让我尝到祂的愤怒在我良心中燃烧的滋味，又是另一回事。这两者的区别就像看着画中的火和被扔进真正的火中一样大。

其次，圣灵向灵魂揭示了所有拯救自己的努力都是徒劳的。觉醒的良心知罪的第一个效果是试图纠正现在行为中所有看似错误的东西。人们努力弥补过去的过失，甘愿忍受痛苦的忏悔，热切履行宗教的外在义务。但圣灵的教导使人心不再停留在我们所行的义行上（提多书 3:5），并且圣灵不断赐下亮光，使悔改的灵魂认识到自己内心腐败不堪，连祈祷都被自私的动机所污染，除非上帝拯救他，否则他的情况是毫无希望的。

第三，圣灵向灵魂揭示基督的合适性和充分性，以满足其迫切的需要。圣灵教导的一个重要分支是向那些被圣灵激励、启迪和感动的人传讲福音，并打开他们的理解力和情感，让他们接受福音的宝贵内容。救主说：“他要荣耀我，因为他要将受于我的告诉你们”（约翰福音 16:14）。这是他的主要职责：在“他自己的”尊重中尊崇基督。圣灵教导信徒很多事情，但他最重要的主题是基督：强调他的主张，高举他的位格，揭示他的完美，使他极具吸引力。自然界中的许多事物都非常美丽，但当阳光照耀在它们身上时，我们会更加欣赏它们的辉煌。当我们能够在圣灵的教导之光中看待基督时，情况就是这样。

圣灵在重生者的余生中继续教导他们。他让他们更充分、更深刻地认识到自己天生的堕落，使他们相信肉体中没有好东西，并逐渐使他们放弃一切改善肉体的期望。他向他们揭示了“圣洁之美”，并使他们渴望并努力追求越来越多的圣洁。他教导他们内心虔诚的至高无上的重要性。

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THE HOLY SPIRIT

Chapter 19

The Spirit Teaching

Taught of the Spirit

"But the Comforter, which is the Holy Spirit, whom the Father will send in My name, He shall teach you all things" (John 14:26). Those words received their first fulfillment in the men to whom they were immediately addressed—the Apostles were so filled and controlled by the Holy Spirit that their proclamation of the Gospel was without flaw, and their writings without error. Those original ambassadors of Christ were so taught by the Third Person in the Trinity that what they delivered was the very mind of God. The second fulfillment of the Savior’s promise has been in those men whom He called to preach His Gospel throughout the Christian era. No new revelations have been made to them, but they were, and are, according to their varied measure, and the particular work assigned to them, so enlightened by the Spirit that the Truth of God has been faithfully preached by them. The third and widest application of our Lord’s words are unto the entire Household of Faith, and it is in this sense we shall now consider them.

It is written, "And all Thy children shall be taught of the LORD" (Isa. 54:13 and cf. John 6:45). This is one of the great distinguishing marks of the regenerate: all of them are "taught of the LORD." There are multitudes of unregenerate religionists who are taught, numbers of them well taught, in the letter of the Scriptures. They are thoroughly versed in the historical facts and doctrines of Christianity; but their instruction came only from human media—parents, Sunday School teachers, or through reading religious books. Their intellectual knowledge of spiritual things is considerable, sound, and clear; yet is it unaccompanied by any heavenly unction, saving power, or transforming effects. In like manner, there are thousands of preachers who abhor the errors of "Modernists" and who contend earnestly for the Faith. They were taught in Bible Institutes, and theological schools, yet it is to be feared that many of them are total strangers to a miracle of grace being wrought in the heart. How it behooves each of us to test ourselves rigidly at this point!

It is a common fact of observation—which anyone may test for himself—that a very large percentage of those who constitute the membership of evangelical denominations were first taken there in childhood by their parents. The great majority in the Presbyterian churches today had a father or mother who was a Presbyterian and who instructed the offspring in their beliefs. The same is true of Baptists, the Methodists, and those who are in fellowship at the Brethren assemblies. The present generation has been brought up to believe in the doctrines and religious customs of their ancestors. Now we are far from saying that because a man who is a Presbyterian today had parents and grandparents that were Presbyterians and who taught him the Westminster Catechism, that therefore all the knowledge he possesses of Divine things is but traditional and theoretical. No indeed. Yet we do say that such a training in the letter of the Truth makes it more difficult, and calls for a more careful self-examination, to ascertain whether or not he has been taught of the Lord.

Though we do not believe that Grace runs in the blood, yet we are convinced that, as a general rule, (having many individual exceptions), God does place His elect in families where at least one of the parents loves and seeks to serve Him, and where that elect soul will be nurtured in the fear and admonition of the Lord. At least three-fourths of those Christians whom the writer has met and had opportunity to question, had a praying and Scripture-reading father or mother. Yet, on the other hand, we are obliged to acknowledge that three-fourths of the empty professors we have encountered also had religious parents, who sent them to Sunday School and sought to have them trained in their beliefs: and these now rest upon their intellectual knowledge of the Truth, and mistake it for a saving experience of the same. And it is this class which it is the hardest to reach: it is much more difficult to persuade such to examine themselves as to whether or not they have been taught of God, than it is those who make no profession at all.

Let it not be concluded from what has been pointed out that, where the Holy Spirit teaches a soul, He dispenses with all human instrumentality. Not so. It is true the Spirit is sovereign and therefore works where He pleases and when He pleases. It is also a fact that He is Almighty, tied down to no means, and therefore works as He pleases and how He pleases. Nevertheless, He frequently condescends to employ means, and to use very feeble instruments. In fact, this seems to generally characterize His operations: that He works through men and women, and sometimes through little children. Yet, let it be said emphatically, that no preaching, catechizing or reading produces any vital and spiritual results unless God the Spirit is pleased to bless and apply the same unto the heart of the individual. Thus there are many who have passed from death unto life and been brought to love the Truth under the Spirit’s application of a pious parent’s or Sunday School teacher’s instruction—while there are some who never enjoyed such privileges yet have been truly and deeply taught by God.

Tests for the Spirit’s Teaching

From all that has been said above a very pertinent question arises, How may I know whether or not my teaching has been by the Holy Spirit? The simple but sufficient answer is, By the effects produced. First, that spiritual knowledge which the teaching of the Holy Spirit imparts is an operative knowledge. It is not merely a piece of information which adds to our mental store, but is a species of inspiration which stirs the soul into action. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). The light which the Spirit imparts reaches the heart. It warms the heart, and sets it on fire for God. It masters the heart, and brings it into allegiance to God. It molds the heart, and stamps upon it the image of God. Here, then, is a sure test: how far does the teaching you have received, the knowledge of Divine things you possess, affect your heart?

Second, that knowledge which the teaching of the Spirit imparts is a soul-humbling knowledge. "Knowledge puffeth up" (1 Cor. 8:1), that is a notional, theoretical, intellectual knowledge which is merely received from men or books in a natural way. But that spiritual knowledge which comes from God reveals to a man his empty conceits, his ignorance and worthlessness, and abases him. The teaching of the Spirit reveals our sinfulness and vileness, our lack of conformity to Christ, our unholiness; and makes a man little in his own eyes. Among those born of women was not a greater than John the Baptist: wondrous were the privileges granted him, abundant the light he was favored with. What effect had it on him? "He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose" (John 1:27). Who was granted such an insight into heavenly things as Paul! Did he herald himself as "The greatest Bible teacher of the age"? No. "Unto me, who am less than the least of all saints" (Eph. 3:8). Here, then, is a sure test: how far does the teaching you have received humble you?

Third, that knowledge which the teaching of the Holy Spirit imparts is a world-despising knowledge. It makes a man have poor, low, mean thoughts of those things which his unregenerate fellows (and which he himself, formerly) so highly esteem. It opens his eyes to see the transitoriness and comparative worthlessness of earthly honors, riches and fame. It makes him perceive that all under the sun is but vanity and vexation of spirit. It brings him to realize that the world is a flatterer, a deceiver, a liar, and a murderer which has fatally deceived the hearts of millions. Where the Spirit reveals eternal things, temporal things are scorned. Those things which once were gain to him, he now counts as loss; yea, as dross and dung (Phil. 3:4-9). The teaching of the Spirit raises the heart high above this poor perishing world. Here is a sure test: does your knowledge of spiritual things cause you to hold temporal things with a light hand, and despise those baubles which others hunt so eagerly?

Fourth, the knowledge which the teaching of the Spirit imparts is a transforming knowledge. The light of God shows how far, far short we come of the standard Holy Writ reveals, and stirs us unto holy endeavors to lay aside every hindering weight, and run with patience the race set before us. The teaching of the Spirit causes us to "deny ungodliness and worldly lusts," and to "live soberly, righteously, and godly, in this present world" (Titus 2:12). "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. 3:18). Here, then, is a sure test: how far does my knowledge of spiritual things influence my heart, govern my will, and regulate my life? Does increasing light lead to a more tender conscience, more Christlike character and conduct? If not, it is vain, worthless, and will only add to my condemnation.

The Spirit Applies Knowledge to the Heart

"But the Comforter, which is the Holy Spirit, whom the Father will send in My name, He shall teach you all things" (John 14:26). How urgently we need a Divine Teacher! A natural and notional knowledge of Divine things may be obtained through men, but a spiritual and experimental knowledge of them can only be communicated by God Himself. I may devote myself to the study of the Scriptures in the same ways as I would to the study of some science or the mastering of a foreign language. By diligent application, persevering effort, and consulting works of reference (commentators, etc.), I may steadily acquire a comprehensive and accurate acquaintance with the letter of God’s Word, and become an able expositor thereof. But I cannot obtain a heart-affecting, a heart-purifying, and a heart-molding knowledge thereof. None but the Spirit of truth can write God’s Law on my heart, stamp God’s image upon my soul, and sanctify me by the Truth.

Conscience informs me that I am a sinner; the preacher may convince me that without Christ I am eternally lost; but neither the one nor the other is sufficient to move me to receive Him as my Lord and Savior. One man may lead a horse to the water, but no 10 men can make him drink when he is unwilling to do so. The Lord Jesus Himself was "anointed to preach the Gospel" (Luke 4:18), and did so with a zeal for God’s glory and a compassion for souls such as none other ever had; yet He had to say to His hearers, "Ye will not come to Me, that ye might have life" (John 5:40). What a proof is that, that something more is required above and beyond the outward presentation of the Truth. There must be the inward application of it to the heart with Divine power if the will is to be moved. And that is what the teaching of the Spirit consists of: it is an effectual communication of the Word which works powerfully within the soul.

Why is it that so many professing Christians change their view so easily and quickly? What is the reason there are so many thousands of unstable souls who are "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Eph. 4:14)? Why is it that this year they sit under a man who preaches the Truth and claim to believe and enjoy his messages; while next year they attend the ministry of a man of error and heartily embrace his opinions? It must be because they were never taught of the Spirit. "I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor any thing taken from it" (Eccl. 3:14). What the Spirit writes on the heart remains: "The anointing which ye have received of Him abideth in you" (1 John 2:27), and neither man nor devil can efface it.

Why is it that so many professing Christians are unfruitful? Month after month, year after year, they attend upon the means of grace, and yet remain unchanged. Their store of religious information is greatly increased, their intellectual knowledge of the Truth is much advanced, but their lives are not transformed. There is no denying of self, taking up their cross, and following a despised Christ along the narrow way of personal holiness. There is no humble self-abasement, no mourning over indwelling sin, no mortification of the same. There is no deepening love for Christ, evidenced by a running in the way of His commandments. Such people are "ever learning, and never able to come to the knowledge of the truth" (2 Tim. 3:7), i.e. that "knowledge" which is vital, experimental, affecting, and transforming. They are not taught of the Spirit.

Why is it in times of temptation and death that so many despair? Because their house is not built upon the Rock. Hence, as the Lord Jesus declared, "the rain descended, and the floods came, and the winds blew, and beat upon that house; and itself’ (Matthew 7:27). It could not endure the testing: when trouble and trial, temptation and tribulation came, its insecure foundation was exposed. And note the particular character Christ there depicted: "Everyone that heareth these sayings of Mine, (His precepts in the much-despised "Sermon on the Mount") and doeth them not, shall be likened unto a foolish man, which built his house upon the sand" (v. 26). Men may go on in worldly courses, evil practices, sinful habits, trusting in a head-knowledge of Christ to save them; but when they reach "the swelling of Jordan" (Jer. 12:5) they will prove the insufficiency of it.

Ah, dear reader, a saving knowledge is not a knowledge of Divine things, but is a Divinely-imparted knowledge. It not only has God for its Object, but God for its Author. There must be not only a knowledge of spiritual things, but a spiritual knowledge of the same. The light which we have of them must be answerable to the things themselves: we must see them by their own light. As the things themselves are spiritual, they must be imparted and opened to us by the Holy Spirit. Where there is a knowledge of the Truth which has been wrought in the heart by the Spirit, there is an experimental knowledge of the same, a sensible consciousness, a persuasive and comforting perception of their reality, an assurance which nothing can shake. The Truth then possesses a sweetness, a preciousness, which no inducement can cause the soul to part with it.

What the Spirit Teaches

Now as to what it is which the Spirit teaches us, we have intimated, more or less, in previous chapters. First, He reveals to the soul "the exceeding sinfulness of sin" (Rom. 7:13), so that it is filled with horror and anguish at its baseness, its excuselessness, its turpitude. It is one thing to read of the excruciating pain which the gout or gall stones will produce, but it is quite another thing for me to experience the well-nigh unbearable suffering of the same. In like manner, it is one thing to hear others talking of the Spirit convicting of sin, but it is quite another for Him to teach me that I am a rebel against God, and give me a taste of His wrath burning in my conscience. The difference is as great as looking at a painted fire, and being thrust into a real one.

Second, the Spirit reveals to the soul the utter futility of all efforts to save itself. The first effect of conviction in an awakened conscience is to attempt the rectification of all that now appears wrong in the conduct. A diligent effort is put forth to make amends for past offenses, painful penances are readily submitted to, and the outward duties of religion are given earnest attendance. But by the teaching of the Spirit the heart is drawn off from resting in works of righteousness which we have done (Titus 3:5), and this, by His giving increasing light, so that the convicted soul now perceives he is a mass of corruption within, that his very prayers are polluted by selfish motives, and that unless God will save him, his case is beyond all hope.

Third, the Spirit reveals to the soul the suitability and sufficiency of Christ to meet its desperate needs. It is an important branch of the Spirit’s teaching to open the Gospel to those whom He has quickened, enlightened, and convicted—and to open their understanding and affections to take in the precious contents of the Gospel. "He shall glorify Me" said the Savior, "for He shall receive of Mine, and shall show it unto you" (John 16:14). This is His prime function: to magnify Christ in the esteem of "His own." The Spirit teaches the believer many things, but His supreme subject is Christ: to emphasize His claims, to exalt His Person, to reveal His perfections, to make Him superlatively attractive. Many things in Nature are very beautiful, but when the sun shines upon them, we appreciate their splendor all the more. Thus it is when we are enabled to view Christ in the light of the Spirit’s teaching.

The Spirit continues to teach the regenerate throughout the remainder of their lives. He gives them a fuller and deeper realization of their own native depravity, convincing them that in the flesh there dwells no good thing, and gradually weaning them from all expectation of improving the same. He reveals to them "the beauty of holiness," and causes them to pant after and strive for an increasing measure of the same. He teaches them the supreme importance of inward piety.

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