because they transcend the mechanical powers of matter, and proceed more or less from the rational soul, which is a spiritual substance. Whether these ought in propriety to be called spiritual gifts, I shall not contend, as it scems a mere dispute about words; but it is enough that the interpretation cuts the knot, instead of untying it, and besides explains away all kind of meaning in the above promises. And the error of them seems to arise, in the first place, from not distinguishing that these spiritual gifts, if they must be called so, such as memory, fancy, and wit, and other endowments of the mind which are known by the name of natural parts, belong merely to us as men; and whether the different degrees by which we excel each other in them arise from a natural difference of our souls, or a happier disposition of the organical parts of us. They are such, however, as God originally bestows upon us, and with which in a great measure we are sent into the world. But the moral gifts of the Holy Ghost-which are more commonly called the fruits of the Spiritcannot be confined within this description. We come not into the world equipped with virtues, as we do with talents; if we did, we should come into the world with that which robbed virtue of its best title both to present commendation and future reward. The gift of continency depends not, as these affirm, upon a mere coldness of the constitution, or patience and humility from an insensibility of it; but they are virtues insensibly wrought in us by the endeavours of our own wills and concurrent influences of a gracious agent; and the religious improvements arising thence are so far from being the effects of nature, and a fit disposition of the several parts and organical powers given us, that the contrary is true,—namely, that the stream of our affections and appetites but too naturally carries us the other way. For this, let any man lay his hand upon his heart, and reflect what has passed within him in the several conflicts of meekness, temperance, chastity, and other self-denials, and he will need no better argument for his conviction.

under no natural indisposition or backwardness to that acquirement. For nature, though it be corrupt, yet still it is curious and busy after knowledge. But it does not appear that to goodness and sanctity of manners we have the same natural propensity. Lusts within, and temptations without, set up so strong a confederacy against it as we are never able to surmount by our own strength. However firmly we may think we stand, the best of us are but upheld and graciously kept upright; and whenever this divine assistance is withdrawn, or suspended, all history, especially the sacred, is full of melancholy instances of what man is when God leaves him to himself-that he is even a thing of nought.

Whether it was from a conscious experience of this truth in themselves, or some traditions handed from the Scripture account of it, or that it was in some measure deducible from the principles of reason, in the writings of some of the wisest of the heathen philosophers we find the strongest traces of the persuasion of God's assisting men to virtue and probity of manners. One of the greatest masters of reasoning amongst the ancients acknowledges that nothing great and exalted can be achieved sine divino aflatu; and Seneca to the same purpose, nulla mens bona sine Deo-that no soul can be good without divine assistance. Now, whatever comments may be put upon such passages in their writings, it is certain those in Scripture can receive no other, be consistent with themselves, than what has been given. And though, in vindication of human liberty, it is as certain, on the other hand, that education, precepts, examples, pious inclinations, and practical diligence, are great and meritorious advances towards a religious state; yet the state itself is got and finished by God's grace, and the concurrence of his Spirit upon tempers thus happily predisposed, and honestly making use of such fit means; and unless thus much is understood from them, the several expressions in Scripture where the offices of the Holy Ghost conducive to this end are enumerated, such as cleansing, guiding, renewing, comforting, strengthening, and establishing us, are a set of unintelligible words, which may amuse, but can convey little light to the understanding.

This account, by the way, is opposite to the Apostle's, who tells us it is God that worketh in us both to do and will of his good pleasure. It is true, though we are born ignorant, we can make ourselves skilful; we can acquire arts and sciences by our own application and study. But the case is not the same in respect of goodness. We can acquire arts and sciences because we lie

This is all I have time left to say at present upon the first error of those who, by too loose an interpretation of the gifts and fruits of the Spirit,

them, and thereby render not only the promises, but the comforts of them too, of none effect. Concerning which error I have only to add this, by way of extenuation of it, that I believe the great and unedifying rout made about sanctification and regeneration in the middle of the last century, and the enthusiastic extravagances into which the communications of the Spirit have been carried by so many deluded or delud

ing people in this, are two of the great causes which have driven many a sober man into the opposite extreme, against which I have argued. Now, if the dread of savouring too much of religion in their interpretations has done them this ill service, let us inquire, on the other hand, whether the affectation of too much religion in the other extreme has not misled others full as far from truth, and further from the reason and sobriety of the gospel, than the first.

I have already proved, by Scripture arguments, that the influence of the Holy Spirit of God is necessary to render the imperfect sacrifice of our obedience pleasing to our Maker. He hath promised to 'perfect his strength in our weakness.' With this assurance we ought to be satisfied, especially since our Saviour has thought proper to mortify all scrupulous inquiries into operations of this kind by comparing them to the wind, which bloweth where it listeth; and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth: so is every one that is born of the Spirit.' Let humble gratitude acknowledge the effect, unprompted by an idle curiosity to explain the

cause.

We are told without this assistance we can do nothing; we are told, from the same authority, we can do all through Christ that strengthens

us.

We are commanded to work out our own salvation with fear and trembling.' The reason immediately follows: For it is God that worketh in you, both to will and to do, of his own good pleasure.' From these and many other repeated passages it is evident that the assistances of grace were not intended to destroy, but to co-operate with the endeavours of man, and are derived from God in the same manner as all natural powers. Indeed, without this interpretation, how could the Almighty address himself to man as a rational being? how could his actions be his own? how could he be considered as a blameable or rewardable creature? From this account of the consistent opinions of a sober-minded Christian, let us take a view of the mistaken enthusiast. See him ostentatiously clothed with the outward garb of sanctity, to attract the eyes of the vulgar. See a cheerful demeanour, the natural result of an easy and self-applauding heart, studiously avoided as criminal. See his countenance overspread with a melancholy gloom and despondence, as if religion, which is evidently calculated to make us happy in this life as well as the next, was the parent of sullenness and discontent. Hear him pouring forth his pharisaical ejaculations on his journey or in the streets. Hear him boasting of extraordinary communications with the God of all knowledge, and at the same time offending against the common rules of his own native language, and the plainer dictates of common Hear him arrogantly thanking his God that he is not as other men are, and, with more

sense.

than Papal uncharitableness, very liberally allotting the portion of the damned to every Christian whom he, partial judge, deems less perfect than himself to every Christian who is walking on in the paths of duty with sober vigilance, aspiring to perfection by progressive attainments, and seriously endeavouring, through a rational faith in his Redeemer, to make his calling and election sure.

There have been no sects in the Christian world, however absurd, which have not endea voured to support their opinions by arguments drawn from Scripture, misinterpreted or misapplied.

We had a melancholy instance of this in our own country in the last century, when the Church of Christ, as well as the Government, during that period of national confusion was torn asunder into various sects and factions; when some men pretended to have Scripture precepts, parables, or prophecies to plead in favour of the most impious absurdities that falsehood could advance. The same spirit which prevailed amongst the fanatics seems to have gone forth among these modern enthusiasts. Faith, the distinguishing characteristic of a Christian, is defined by them not as a rational assent of the understanding to truths which are established by indisputable authority, but as a violent persuasion of mind that they are instantaneously become the children of God-that the whole score of their sins is for ever blotted out, without the payment of one tear of repentance. Pleasing doctrine this to the fears and passions of mankind! promising fair to gain proselytes of the vicious and impenitent.

Pardons and indulgences are the great support of Papal power; but these modern empirics in religion have improved upon the scheme, pretending to have discovered an infallible nostrum for all incurables, such as will preserve them for ever. And notwithstanding we have instances of notorious offenders among the warmest advocates for sinless perfection, the charm continues powerful. Did these visionary notions of a heated imagination tend only to amuse the fancy, they might be treated with contempt; but when they depreciate all moral attainments,

when the suggestions of a frantic brain are blasphemously ascribed to the Holy Spirit of God,-when faith and divine love are placed in opposition to practical virtues, they then become the objects of aversion. In one sense, indeed, many of these deluded people demand our tenderest compassion, whose disorder is in the head rather than in the heart; and who' call for the aid of a physician who can cure the distempered state of the body, rather than one who may soothe the anxieties of the mind.

Indeed, in many cases they seem so much above the skill of either, that unless God in his mercy rebuke this spirit of enthusiasm which is gone out amongst us, no one can pretend to say

cut off in the midst of his days, and then all his thoughts perish.' Or else, what is no uncommon spectacle, in the midst of all his luxury, he may waste away the greatest part of his life, with much weariness and anguish; and with the long torture of an unrelenting disease, he may wish himself to go down into the grave, and to be set at liberty from all his possessions, and all his misery, at the same time.

2dly, If it be supposed, that by the strength of spirits, and the natural cheerfulness of a man's temper, he should escape these, 'and live many years, and rejoice in them all,'-which is not the lot of many; yet, he must remember the days of darkness ;'-that is, they who devote themselves to a perpetual round of mirth and pleasure cannot so manage matters as to avoid the thoughts of their future states, and the anxiety about what shall become of them hereafter, when they are to depart out of this world; that they cannot so crowd their heads, and fill up their time with other matters, but that the remembrance of this will sometimes be uppermost, and thrust itself upon their minds whenever they are retired and serious. And as this will naturally present to them a dark prospect of their future happiness, it must, at the same time, prove no small damp and alloy to what they would enjoy at present.

But, in the third place, suppose a man should be able to avoid sickness, and to put the trouble of these thoughts likewise far from him, yet there is something else which he cannot possibly decline. Old age will unavoidably steal upon him, with all the infirmities of it, when (as he expresses it) the grinders shall be few, and appetite ceases; when those who look out at the windows shall be darkened, and the keepers of the house shall tremble; when a man shall become a burden to himself, and to his friends; when, perhaps, those of his nearest relations, whom he hath most obliged by kindness, shall think it time for him to depart, to creep off the stage, and make room for the succeeding generations.

And then, after a little funeral pomp of 'mourners going about the streets,' a man shall be buried out of the way, and in a year or two be as much forgotten as if he had never existed. For there is no remembrance (says he) of the wise more than the fool; seeing that which now is, in the days to come, shall be forgotten; every day producing something which seems new and strange, to take up men's talk and wonder, and to drown the memory of former persons and actions.

And I appeal to any rational man, whether these are not some of the most material reflections about human affairs, which occur to every one who gives himself the least leisure to think about them. Now, from all these premises put together, Solomon infers this short conclusion in the text, That to fear God and keep his

commandments is the whole duty of man: that, to be serious in the matter of religion, and careful about our future state, is that which, after all our other experiments, will be found to be our chief happiness, our greatest interest, our greatest wisdom, and that which most of all deserves our care and application. This must ever be the last result, and the upshot of every wise man's observations upon all these transitory things, and upon the vanity of their several pretences to our well-being; and we may depend upon it, as an everlasting truth, that we can never find what we seek for in any other course, or any other object, but this one; and the more we know and think, and the more experience we have of the world and of ourselves, the more we are convinced of this truth, and led back by it to rest our souls upon that God whence we came. Every consideration upon the life of man tends to engage us to this point, to be in earnest in the concernment of religion, to love and fear God, to provide for our true interest, and do ourselves the most effectual service, by devoting ourselves to him, and always thinking of him, as he is the true and final happiness of a reasonable and an immortal spirit.

And indeed one would think it next to im possible, did not the commonness of the thing take off from the wonder, that a man who thinks at all should let his whole life be a contradiction to such obvious reflections.

The vanity and emptiness of worldly goods and enjoyments, the shortness and uncertainty of life, the unalterable event hanging over our heads, that in a few days we must all of us go to that place whence we shall not return;'-the certainty of this, the uncertainty of the time when, the immortality of the soul, the doubtful and momentous issues of eternity, the terrors of damnation, and the glorious things which are spoken of the city of God, are meditations so obvious, and so naturally check and block up a man's way,-are so very interesting, and, above all, so unavoidable, that it is astonishing how it was possible at any time for mortal man to have his head full of anything else! And yet, was the same person to take a view of the state of the world, how slight an observation would convince him that the wonder lay, in fact, on the other side; and that, wisely as we all discourse and philosophize de contemptu mundi et fugá sæculi, yet for one who really acts in the ¦ world consistent with his own reflections upon it, there are multitudes who seem to take aim at nothing higher, and, as empty a thing as it is, are so dazzled with it, as to think it meet to build tabernacles of rest upon it, and say, 'It is good to be here.' Whether, as an able inquirer | into this paradox guesses,-whether it is that men do not heartily believe such a thing as a future state of happiness and misery, or, if they do, that they do not actually and seriously con

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