nifeftly and obviously relate to the standing Office, and ordinary Operations of the Holy Spirit throughout all Ages. The Spirit helpeth our Infirmities, and it is God, the Holy Ghoft, that ever did and ever will work in Men both to will, and to do of his good Pleasure. We are exhorted in general not to grieve, or quench the Spirit, which we cannot be understood to do but by counteracting his gracious Designs, and refifting his godly Motions. Nay, the very Being of Chriftians, as fuch, and their Title to the Privileges of the Gospel Covenant depend upon the dwelling of the Spirit of God in them, (as St. Paul ftrongly expreffes it) and upon their Compliance with his Directions. For as many as are led by the Spirit of God, they are the Sons of God: and if any Man have not the Spirit of Chrift, he is none of his. In short, the Doctrine of Scripture, with respect to the Work of Sanctification in general, is most clear and consistent, and therefore till the Authority of Scripture is difproved, this Doctrine is to be retained.-But because the Cavils and Objections usually advanced upon this Head are too apt to make Impreffions upon fimple or melancholy Chriftians themselves, it will be worth our while to bestow fome Confideration upon them.-Now one principal Objection to the Doctrine before us is, that these supposed Motions of the Spirit are altogether imperceptible, and undistinguishable from the Motions of our own

Hearts.

Hearts.-Granting which in general to be true, it is furely ridiculous to make that an Objection to the Doctrine which is really in ordinary Cafes a Part of the Doctrine itself. When our Saviour represented to Nicodemus the Neceffity of spiritual Regeneration, he declared at the fame time the Operations of the blessed Spirit for this Purpose to be abfolutely undiscoverable by us. The Wind bloweth where it lifteth, and thou heareft the Sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit. We must accordingly ascribe all our good Works, and even good Defires, to the Impreffions of the Holy Ghost upon our Minds; but then we must afcribe them to the Influences not of forcing as it were, and compelling, but of 'affifting and co-operating Grace; of Grace fecretly concurring with, but not fuperfeding our own Endeavours. Every Man feels within himself the Inclinations and Difpofitions of his own Heart; if these are pious and holy they are really, though imperceptibly, fuggefted by the Spirit of God. And that the Notion of real, though imperceptible, Influence is not abfurd in itself, may be made appear from an obvious Illustration of it. If we confider Man only as an Animal, he is by no means Mafter of the vital Motions of his own Heart; he moves, breathes, and fpeaks, in a manner, mechanically. Why may Man therefore, as a moral, as well as a natural,

not

Being, be fubject to unknown, but certain Directions and Impreffions, which yet are perfectly confiftent with his Freedom under both Characters ? Suppofing these Influences and Impreffions to be resistible, there can be no manner of Doubt in this Cafe; and as we are only concerned with Infidels in the present Question, we are at Liberty to fuppofe it. But farther, though the Graces of the Holy Spirit are usually imparted by fecret Communications, yet that in many Cafes, and in extraordinary Exigencies, particularly in the Hour of natural or violent Death, good Men have been fenfibly favoured with Supports and Refreshments from the Holy Spirit is morally certain, as well from their own Declarations, as from the eminent Serenity, Compofure, and Fortitude, which they have illuftriously discovered upon fuch Occafions. I am well aware, indeed, it may be said, that Men of all Times, Nations, and Perfuafions whatsoever may be produced, who have behaved, in parallel Extremities, with the Calmness and Intrepidity of the best Chriftians.-But all this will I apprehend be abundantly obviated by obferving, ift, (by the way) that probably a Proportion of fupernatural Affistance has been dispensed to all those who have at any time, or in any Caufe, ftrictly and truly fuffered for Confcience Sake: 2dly, that as mere Obftinacy, Perverseness, and natural or affected Refolution are often found to animate some in the

feverest

feverest Trials; fo others actuated by feducing Spirits, (as the Apostle calls them) those to whom God has judicially fent ftrong Delufion that they fhould believe a Lie, have no doubt fallen Martyrs to Error with the apparent Magnanimity of those who lay down their Life for the Truth. Inftances of this kind therefore are fo far from difproving the Doctrine before us, that they really confirm it, and evince both the Propriety and Importance of the Apostle's Advice to us, to believe not every Spirit, but to try the Spirits, whether they be of God. In the brief Profecution of which Advice, a fecond Objection to the Reality of the Impulses and Directions of the Holy Spirit in any Cafe will occur to us, taken from the wild Conceits, and ridiculous and wicked Extravagancies, of many who have laid the strongest Pretenfions, as well in Doctrine as in Practice, to his gracious Infpirations.-Now although the Gift of difcerning of Spirits may be thought to have been peculiar to the firft Ages of Christianity, yet there is still one certain, infallible Rule to try the Spirits by, which is the Word of God. It may indeed be difficult for us fo precisely to apply this Rule to every Doctrine that has been advanced, as to be able abfolutely to determine the fpeculative Differences of Chriftians, grounded on different Interpretations of Scripture; but different Interpretations are one Thing, and palpable Distortions and Mifapplica

tions of it another. It may be no eafy Matter to rectify the Mistakes of the foundest Christian; but the Folly or Pride of Enthusiasts defeats itself.

Indeed the Impulses and Affiftances of the Holy Ghost do neither preclude Error in fpeculative Matters, nor fuperfede Infirmity in practical; for they leave us Men still; nor can Infallibility of Understanding, or abfolute Rectitude of Will be neceffary to Salvation; it is fufficient that they give us a right Judgment in all Things which are fo, and that they help and fupport, though they do not remove the Weaknefs of our mortal Nature. The Cafe in truth feems to be this; though the Spirit be fecret, and imperceptible in his ordinary Operations, he is difcernible in his Effects, and Productions: as Grapes are not gathered from Thorns, nor Figs from Thiftles, so no found and spiritual Doctrine can poffibly be produced by blind Ignorance, or an inflamed Imagination; but it may be produced by contrary Principles as oppofite Causes are ever attended with oppofite Effects. And the fame Rule may be applied to Practice; if the strongest Pretenfions to spiritual Affiftance, and Direction from above, be not anfwered by correfpondent Actions, and a Chriftian Conversation, thofe Pretences must be vain. The Fruit of the Spirit, St. Paul tells us, is Love, Joy, Peace, Long-fuffering, Gentleness, Goodness, Faith,

Meekness,