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things from any other fpirit, of whofe power and attributes we knew nothing. The power and mightinefs of the Spirit, made known to us by God, is a reasonable, a juft foundation for the hope and confidence we have in him; but, were we ignorant of his power, our truft in him would be without ground; and we should lofe this boafting, which is now the glory of our faith, that we know in whom we have believed. Since therefore, by the determinate counsel of God, the redemption of the world was to be the work of his Son; and the fanctification of it, the work of his Spirit; he has dealt with us more like reasonable creatures, in declaring to us the dignity and power of the perfons in whom we are to truft; than he would have done, had he required of us the fame faith and reliance on those perfons, without declaring to us how able and powerful they are to help us. If therefore it be reafonable for God to fave the world, by redeeming it by his Son, by fanctifying it by his Holy Spirit, it cannot be unreasonable for him to make known his Son and his Spirit to the world, that all men everywhere may by the one Spirit of God, and through the only Son of God, approach to the Father. And this fhews how foolishly men charge God, when they complain of the heavy impofition laid upon their faith and their understanding by the Gospel doctrines concerning the Son and the Holy Spirit. God has revealed this for our fakes only, not for matter of fpeculation, or for the enlarging of our knowledge; but that, having a reasonable ground of affurance and hope in him, we may, through faith, and patient abiding, inherit the promises.

You fee now what every Christian has to expect and hope for from the affiftance of the Spirit, and interceffion of the Son of God. We all were ftrangers to God, and children of difobedience; we are now reconciled to God, and can approach him as our loving Father. Having thus accefs to the Father, our all depends on the ufe we make of this great privilege. By having accefs to God, we are not placed in a state of security, but in a state of probation: we are received as prodigal fons come home; if we continue obedient, we may hope for the inheritance; but, if we turn prodigals again, our cafe will be defperate. This is the condition of Chriftians. The Scripture has told us what our present state is; but, as to our future ftate, that depends upon our obeying, or not obeying, the commands of God.

And those who look for farther fecurity, and expect to be afcertained what their future state will be, do very much impose upon themfelves, and ascribe to the Holy Spirit an office, of which the Scripture knows nothing. God has done, and will do, great things for you; let not this make you vain and presumptuous, but let it excite your care, that the gift of God may not be bestowed on you in vain; and always bear in mind the Apostle's advice, Work out your falvation with fear and trembling, for it is God that worketh in you both to will and to do. Some imagine, that God's working with us is a reason why we should be confident and secure of our falvation: but you fee St. Paul was of another mind. He writes to those who certainly had the Spirit; for he tells them, that God did work in them both to will and to do: but does he.

tell them that they were fafe and secure, and out of all danger? No, he fays nothing like it; on the contrary, he calls upon them to fear and tremble, left, having received fo great a gift, they should by their negligence, as thinking themselves fecure, forfeit all the hopes of the Gospel.

God fays, with respect to the old world, My Spirit fhall not always ftrive with man: the cafe is the fame under the Gospel. The Spirit of God works with us, but will not always ftrive with us; and therefore, whilft we may have the help of God's Spirit, we muft lay hold of the opportunity, and work with him. And whoever confiders this, will find he has great reason to tremble and fear; for, if he loses the opportunity of making the best use of the affistance of the Spirit when it is offered, he may lose the Spirit, and himself, for ever. Let us therefore work whilft we have the light, and continually pray in the words of our church, O Lord, take not thy Holy Spirit from us.

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DISCOURSE XVII.

EPHESIANS ii. 8.

For by grace are ye faved through faith; and that not of yourfelves; it is the gift of God.

WE have here, in few words, the argument which St. Paul always infifts on, when he has occafion to fet forth the kindness of God towards mankind. Life and immortality are the greateft bleffings that we have any notion of; and these were brought to light by the Gospel of Chrift: him God gave for a redeemer to the world, that whofoever believeth on him should not die, but have eternal life. And even that through faith in him we are faved, is the gift of God; for of ourselves we are able to do nothing. These things are taught us in the compafs of the text, We are faved by grace: we had no title or claim to falvation, but God of his own good will hath fent among us plenteous redemption; and, according to the richnefs of his mercy, and the great love wherewith he loved us, hath, together with Chrift, quickened us who were dead in fins. The condition of this falvation on our part is faith; for we are faved by grace through faith. We must be

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