human heart, that nothing appears to be wanting, but the acceptance of the terms on which it is offered. Yet the condition on which only we can be true Chriftians, requiring us to deny ourselves, and take up a daily crofs to our evil propenfities, this doctrine and that foundation on which it is built, are now, as formerly, to fome a ftumbling block, and to others, foolishness. It is indeed to be feared, that many who adopt the Chriftian religion in theory, are but little acquainted with it in practice. True Christianity is more adapted to the heart, than to the head: it is not fo much a fyftem of doctrines, as it is the power of God unto falvation. Nevertheless, it neceffarily includes doctrines; but then it requires an union. of the spirit with the letter; of faith and of works; of the power and of the form of godliness. To unite these in our hearts, and in our actions, is what appears to me to constitute the true and perfect Chriftian.

CHAPTER IV.

ON THE INFLUENCES OF THE HOLY

SPIRIT.

The Gift of the Spirit an Effential of Chriftianity.Different Names for the Spirit.-Neceflity of its Affiftance.-Univerfally afforded and in all Ages, but moft plentifully in the Gospel.-Unconditional Election and Reprobation difowned and disproved.

In the preceding chapter, the gift of the Holy Spirit has been confidered as an effential part of true Christianity; but as it is a doctrine on which we infift*, more than other profeffors of the Christian.

*The word" infift," is here used, because it is not a doctrine peculiar to us, but only one on which we lay more ftrefs than most other Chriftians. The church of England holds the doctrine much as we do, as may be seen in the liturgy, from which are extracted the two following collects, and to which others of a fimilar tendency might be added. "The fifth Sunday after Easter.”. "O Lord, from whom all good things do come, grant to us, thy humble fervants, that by thy holy inspiration, we may think thofe things that be good; and by thy merciful guiding may perform the fame, through our Lord Jefus Chrift, Amen." "The 19th Sunday after Trinity."—" O God, forasmuch as without thee we are unable to please thee; mercifully grant that thy holy Spirit may in all things direct and rule our hearts, through, &c." alfo Knox's Christian Philofophy.

E.

See

name, I have apprehended it proper to appropriate a chapter to this fubject; and, for that reason, have faid lefs upon it, than I should otherwise have done, when treating of the general doctrines of Christianity.

There are different names in the fcriptures, by which this Spirit is denominated. It is not only called the Holy Spirit, or the Spirit of God, and of Chrift; but it is alfo diftinguished with great propriety by the appellation of "the Grace of God*; as being a mark of his peculiar favour to mankind. Another appropriate denomination is "Light, by which are evinced its effects, in manifefting what is good and what is evil. "For whatsoever doth make manifeft is Light +." Other names might be enumerated by which the fame thing is diftinguished ; but these may be fufficient to convey a clear idea of what I have in view.

The holy fcriptures fo frequently make men-. tion of this divine influence; and enforce it with fo much energy, that there is no doctrine derived from these writings, on which they appear to be more clear and explicit, and to afford less room for objection and controverfy.

In confidering this fubject, it may be proper to advance and support the following pofitions.

* In fome inftances, the word grace in fcripture fimply means favour; but in others, it evidently implies an inward operative principle, and is fynonymous with the Holy Spirit. See Cruden's and Taylor's Concordances under "Grace."

+ Ephes. v. 13.

1.-The neceffity of the affiftance of the Holy Spirit, for understanding the things, and for working the works, of God.

2.-That fuch portion of this Spirit, as is neceffary for working out the foul's falvation, is afforded, to mankind universally.

With regard to the firft pofition, the apoftle Paul argues the cafe fo forcibly, and with fuch logical clearness, that I fhall quote his words, both as the best arguments and the beft authority, that can be adduced on the occafion. "What

man (faith he) knoweth the things of a man, fave the fpirit of man which is in him? even fo the things of God knoweth no man, but the Spirit of God." After which he proceeds thus: "Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God: which things alfo we fpeak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing fpiritual things with fpiritual. But the natural man receiveth not the things of the Spirit of God; for they are foolishnefs unto him; neither can he know them, because they are spiritually, difcerned+." ·

In the Epiftle to the Romans, the apostle alfo fhows the neceffity of the affiftance of the Spirit, faying exprefsly: "If any man have not the Spirit of Chrift, he is none of his-for as many as are led by the Spirit of God, they are the fons of God for ye have not received the spirit of bondage again to fear, but ye have received the fpirit of

*

1. Cor. ii. 11.

+1 Cor. ii. 12 to 14.

adoption, whereby we cry, Abba, Father. The Spirit itself beareth witnefs with our fpirit, that we are the children of God.-Likewife, the Spirit alfo helpeth our infirmities for we know not what we should pray for as we ought; but the Spirit itself maketh interceffion for us, with groanings which cannot be uttered +.”

From these paffages, and from many others which might be adduced, it appears clearly, that the influence of the Holy Spirit is neceffary for the performance of thofe duties, which make us truly acceptable unto God. It is by our humble attention to this Spirit, that we are instructed in thefe duties, and enabled to perform them; and, by abiding under its purifying influences, we are gradually created anew in Chrift Jefus unto good works. By this Spirit we are alfo inftructed in the great and folemn duty of prayer; "Praying always with all prayer and fupplication in the Spirit, and watching thereunto with all perseverance*." It is likewife by this Spirit, that those who are called to the facred office of gofpel ministry, are "made able minifters of the New Teftament; not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life ‡.'

In addition to these clear and forcible declarations, it may be proper to remark, that they are grounded on fuch arguments, as evince them not to be confined to the times of the apoftles, or primitive Christians; but being adapted to the

Rom. viii. 9, 14, 15, 16, 26. * Ephes. vi. 18. 2 Cor. iii. 6.