faid upon this Head. In the third Verfe he tells the Corinthians, that his Preaching was not with the enticing Words of Man's Wisdom, but in the Demonftration of the Spirit and of Power; that is, He did not preach from natural Topics, but preached the Things which the Spirit had revealed to him; and gave the Works of the Spirit, that is, Signs and Miracles, for Proof of his Doctrine. . But this was a reasonable Proof ftill, and fuch an one as Reafon could judge of. Verfe the fourteenth he fays, The natural Man cannot receive the Things of the Spirit of God: Which is very true; for how fhould natural Reafon furnish Arguments to prove the Revelations of God, which have no Connection with natural Principles of Reason? But then he adds, Thefe Things are fpiritually difcerned; or, as he words it in the eighteenth Verfe, they are difcerned by comparing Spiritual Things with spiritual; that is, By comparing the Proofs of the Spirit and the Revelations of the Spirit together. This Comparison is the Work of Reafon for Reafon difcerns the Agreement between these spiritual Things, and, by confidering the Works and Wonders of the Spirit, fubmits to the Revelation of the Spirit. So

what

what the Apostle affirms here is only this, That the Revelations of God are not to be examined or known by Principles or Proofs of natural Reason, but muft be manifefted by the Proofs of the Spirit; for we have no Proofs from Reafon for the Revelations of the Gospel, but we have the Works of the Spirit, by which they are attested. And here it is plain what the Work of the Spirit is It brings Proofs to the Reason of Man, but does not bring the Reason of Man to the Proofs: So that Reason and Faith, or Reason and the Gift of the Spirit, are consistent,

Secondly, As to the Measure in which the Spirit is given, the Scripture is not exprefs: This we are fure of, that all to whom the Spirit is given do not obey the Spirit ; for we read of fome who refift the Spirit of God, who do defpite to the Holy Spirit: From whence it is evident, that all who are loft, are not loft for want of due Affistance from God; fince they had the Offer of the Spirit, but refused and withstood his holy Motions. God has engaged in Chrift to give us all Things neceffary to our Salvation; and therefore, as far as the Spirit is neceffary, fo far we are fure of his Affiftance. As Men improve in Virtue and Holiness, they contract a greater

a greater Familiarity with the Holy Spirit; with fuch he is faid to dwell, to abide with them: Which answers to what our Saviour says, To him that hath, it shall be given; and from him that hath not, even that which he hath fhall be taken away. The plain Confequence of which is, that we should, according to the Apostle's Advice, work out our Salvation with Fear and Trembling; for God worketh in us both to will and to do of his good Pleafure. If therefore we cease to work whilst we have Time and Opportunity, God will withdraw his Grace from us; even that which we have, fhall be taken from us. We cannot work without God: Therefore fhould we work with Fear and Trembling, left, if we neglect the appointed Time, we should be left deftitute of Help, without Hope or Remedy.

Laftly, We may collect what are the Signs and Marks of Grace in the Regenerate; even this, That we keep the Will of God. I before obferved, that to be drawn of God, and to be willing to do his Will, are one and the fame Thing: If fo, then all who do the Will of God, are drawn of God; and all who are effectually drawn of God, do his Will. From whence it follows, that all

who

who live virtuously and holily have the Spirit of God, and all who do wickedly are of their Father the Devil. From whence it follows, that it is a vain and ill-grounded Confidence that fome Men have in their fpiritual Attainments, whilft they work the Works of Darkness: For he only that doth the Works of the Spirit, hath the Spirit of God; and hereby do we know that we love bim, if we keep his Commandments.

DISCOURSE

DISCOURSE IV.

PHILIPPIANS ii. 12, 13.

Work out your own Salvation with Fear and Trembling. For it is God that worketh in you, both to will and to do of his good Pleafure.

T

HERE have not, perhaps, been any more unhappy Difputes in the Christian Church than those relating to the natu

ral Powers of Man to work

out his own Salvation, and those relating to the Nature and Measure of the Grace and Affistance promised in the Gospel of Christ. On one Side, it is infifted, that Virtue and Vice owe their Being to the Freedom and Choice of the Agent, and lofe their Name when they are the Effect of Force and Conftraint;