"the flesh, is flesh;" seeks and minds only the things of the flesh" and that which is born of the Spirit, is "spirit;" is a principle of a higher life, and leads men to mind the things of the Spirit. And though there may be something intricate, and mysterious, in the operation, yet that is no reasonable objection to the truth of it, which is, sufficiently, plain from its fruits and effects. Just as in the case of the wind; which, however abstruse the philosophy thereof may be, as to its origin, nature, and direction, is yet, plainly, proved to be a very real, and a very powerful thing, by the sound, and other sensible effects, which, usually, attend it: "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."

It seems evident from this short illustration of our Saviour's reasoning, that this first baptismal regeneration is wrought in us by the influence of the Blessed Spirit. He then plants in our nature a seed of life, which, if carefully cultivated afterwards, will spring up into righteousness and immortality. But whether this seed is, constantly, cherished by the same divine influence, or whether our nature, thus renewed, is itself sufficient, by its own powers, to bring it to perfection, is still a question; for the resolving of which we must seek in other parts of Scripture. Men run into great extremes on this head. Some magnify beyond truth, the freedom of the human will, and the integrity of the human nature; and by consequence, at least, deny the doctrine of Divine Grace. On the other hand, the Calvinists, and some other sects, give too disadvantageous an idea of our nature, and condition; and, in order, as they

they think, to do honor to the Grace of God, represent it as given in such an irresistible degree-whenever it is given to any effectual purpose-as to destroy both liberty, and virtue. Instead of attempting to unravel the perplexities of these different schemes, I shall endeavor to establish the general doctrine in a manner, to which no reasonable exception can be made. In order to this I shall,

First, propose the doctrine itself:

Secondly, shew its foundation in the word of God: Thirdly, mention the limitations and restrictions under which it might be admitted:

Fourthly, obviate the ill uses which may be made of it:

Lastly, specify the good ends which it, naturally, promotes.

1. The doctrine is this: that the Holy Ghost, by a secret operation of men's minds, disposes them to the love, and assists them in the practice, of goodness. This influence is, commonly, called Grace; and the effects produced by it " the fruits of the Spirit." The necessity of this gracious influence, or, as our Church terms it, this" Inspiration of the Holy Spirit," arises from the weakness, and corruption, of our nature; from the number, variety, and power of temptations of the world, the flesh, and the devil, compared with the nature of Religion, and the difficulties which attend the practice of our duty. From a view of these things together, men have often thought that they needed some assistance; and Christians, in particular, have persuaded themselves, that they are taught to expect it from, and by, the operations of the Holy Spirit, whose distinct peculiar office, as they apprehend, is to " "tify all the elect people of God." L3

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II. The

II. The foundation which this doctrine has in the word of God, will appear, either from direct assertions of it, or from express promises of assistance, or from directions given concerning it. If the word of God affords us instances in any one of these ways, and much more, if it supplies us with instances of them all, they, who believe this word of God, must, consequently, receive this doctrine of it as true and useful. "The "love of God," which appears in keeping all His commandments, "is shed abroad in our hearts by the "Holy Ghost, which is given unto us. If we mortify "the deeds of the body," it is " through the Spirit;" if we be filled with all joy and peace in believing; if "we abound in hope," it is " through the power of "the Holy Ghost." Our sanctification is represented as His work; "the Spirit helpeth our infirmities." And even where we are exhorted to "work out our ❝own Salvation" with the greatest care and solicitude, it is pressed upon us by this consideration, that God, by the agency and operations of his Holy Spirit, "worketh in us both to will, and to do, of His good "pleasure." More effectually to carry on this gracious work, His delight is with the children of men, and, in a peculiar manner, He dwells in them. " Know

ye not, that your body is the Temple of the Holy "Ghost, which is in you, which ye have of God? "Know ye not, that ye are the Temple of God, and "that the Spirit of God dwelleth in you?" Questions these, which carry in them even more than direct assertions; as they intimate that it is scarcely possible, at least that it is a shame, for any Christian to be ignorant of this plain, and important point. I only add this full and explicit declaration of St. Paul," if any

"man

"man have not the Spirit of Christ, he is none of "His."

The directions which are given in Scripture, with relation to the Spirit and His gifts, shew, likewise, the foundation, which the doctrine has in the word of God; and are, in effect, so many promises of assistance, if these directions be, faithfully, observed, Of this kind is that of St. James; "if any of you lack wisdom, let "him ask of God; let him ask in faith, nothing "wavering." For this wisdom is, at least, one of the manifold gifts of Grace, if it does not, rather comprehend them all; "for the wisdom that is from above, is " first pure, then peaceable, gentle, and easy to be entreated; full of mercy, and good fruits, without "partiality, and without hypocrisy." Of this kind also are the directions, " not to quench the Spirit, and not to grieve Him," either by idleness, or pride, or vice; by a careless inattention to the good thoughts and desires, which He puts into our minds, or by a wilful opposition to them.

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III. If men had, always, expressed themselves upon this subject with the same accuracy, which the Apostle uses here, and been content with asserting the doctrine of "Grace to help in time of need," it would have been unnecessary to mention the limitations, and restrictions, under which this doctrine ought to be admitted. And the first, and great one of all, is, that it be admitted in no sense, but what is consistent with our nature, and the nature of virtue, so as to leave us moral agents. The agency of the Spirit is not like the impetuosity of the wind, which "rends the mountains, "and breaks in pieces the rocks," and carries every thing before it with a force not to be resisted. He

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works in a gentle, persuasive way, and is found "the still small voice" of reason, and conscience. · His operations are the operations of mind on mind; and if created, if human, spirits can influence each other, by arguments, by advice, by monition, and persuasion, cannot that infinite Spirit, who not only knows, but fashioned, all the hearts of the children of men, influence them likewise, guide them by His counsel, and assist them by His Grace, and yet leave them in possession of their liberty? "shall He not hear?

"He that planted the ear, He that formed the He that formed the eye, shall

"He not see?" And their powers, and all the means of intercourse with each other, shall He be debarred all intercourse, and communication, with them?

He that imparted to men all

The restriction here mentioned, regards us as we are men, and moral agents: there is another which concerns us as Christians of these later ages, in which Christianity is already planted, and the professors of it no longer exposed to persecution. And this will prevent us from deceiving ourselves by such promisesif any such there be-as had relation to times, which had need of more plentiful communications. Unless, therefore, our circumstances are the same, and our trials as severe, as were those of the first Christians, we have no reason to expect the same extraordinary, and the same miraculous, influences of the Spirit. It is by the Grace of God that we are, what we are; that we are men, and Christians, endowed with liberty, and reason, and have only the common trials, and temptations of life to pass through: it seems, therefore, to follow, that we should only desire further, that God would be pleased to bless, direct, and assist us, in the

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