kind. For this teaches us at once that we can do nothing without the assistance of God's holy Spirit, and yet that this Spirit will not be given but to those that ask him, that ask him with earnestness and importunity, and seek him in diligent prayer. In like manner, and upon the same account, this doctrine must naturally excite us to make a regular and religious use of all the established means of grace. We cannot, with any consistency, neglect the study of the scriptures, if we believe that a secret influence goes along with it, above what we have reason to expect from any human writings. We cannot, with any consistency, neglect the assemblies for Christian worship, if we believe that Christ himself is in the midst of them, distributing those favours of his gracious presence, which may elsewhere perhaps be sought in vain. We cannot, with any consistency, neglect the Christian sacraments, if we believe that, besides the outward and visible signs, there is also an inward and spiritual grace; and particularly, that in the Lord's supper "our souls are strengthened and refreshed by the

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body and blood of Christ, as our bodies are by the "bread and wine i." And in all probability, if we were to ask a reason of their conduct, from those persons who do neglect these things, such of them as are able to give one, would allege, that they expect no advantage in the use of them. What are these ordinances, that we should keep them? or what profit is there, if we attend upon them?

The doctrine above explained has, further, a natural tendency to promote unfeigned humility. It is true, indeed, the sense of our having originally

i Church Catechism.

received all our powers and faculties from God, ought in reason to preserve us from the absurd vice of pride. For if we received every endowment and every excellence, which we may imagine distinguishes us from other people, why do we boast, or why are we vain and proud, as though we had not received them? But still it is a further inducement to that most amiable virtue, which is the foundation of all the rest, and the very basis of all practical religion, to consider, moreover, that the free and right use of our faculties is owing to a secret influence, which is as much the free gift, as much the grace of God, as even the original donation of them. This persuasion, which sets our weakness and corruption so full before us, cannot but teach us to think of ourselves soberly, and as we ought to think. To all which it must be added, as an additional motive to this good disposition, that it is one of the conditions, without which we have little reason to hope that the grace of God will be long continued: for God resisteth the proud, and giveth grace to the humble k

To conclude. The doctrine of divine grace, when rightly understood, is so far from being an argument for negligence, or sloth, or continuance in sin, that it is a great and powerful encouragement to make us use our own endeavours towards universal obedience. For this informs us, that we are carrying on a work in which God himself is engaged; and which therefore cannot fail of success, but through our fault. It is God which worketh in us, and with us, both to will and to do of his good pleasure1;

and therefore we are inexcusable, if, under the eye and inspection of such an assistant, we do not work. out our own salvation. This consideration, as it may keep the most righteous persons from being confident, so it ought to preserve the most guilty from despair. For their very first attempts towards virtue, in their return from folly, will interest a power in their behalf, which, in spite of all opposition, will be sufficient for them: while they are yet afar off, their heavenly Father will meet them, and have compassion on themm. But all this implies, that they have some power themselves to lay hold of the hand which is thus graciously stretched out to relieve them. It implies, that they are not only able, but obliged to answer the end for which the grace of God is bestowed upon them. And that is, not to render their own care superfluous, but effectual; not to supersede their own endeavours, but to make them successful. And when they thus labour, that they may not receive the grace of God in vain ; when they hope to receive the Spirit, only that they may bring forth the fruits of the Spirit, in righteousness, and peace, and joy in the Holy Ghost; when they strive to keep all God's commandments, and yet do it as of the ability which God giveth". When they do the best they can, and yet put not their trust in any thing that they do: in short, when they take to themselves the blame of all that is amiss, and ascribe to God the glory of all that is good in them; then the doctrine of divine grace has had its natural effect upon them, and wrought in them that temper of mind which, by the appoint

m See Luke xv. 20.

n I Peter iv. 11.

ment and promise of God, entitles them to the kingdom of glory. Blessed are the poor in spirit: for theirs is the kingdom of heaven. There every heart will be sensible, and every tongue will confess, that this great salvation, so much beyond what they looked for, is principally and originally owing, not to any works or merits of their own, but to the benevolence and mercy of God the Father, to the merits and mediation of God the Son, to the guidance and assistance of God the Holy Ghost.

。 Matt. v. 3′.

SERMON VII.

2 TIM. iii. 16, 17.

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

THE importance of the argument to which these words direct us, is evident from the necessity of divine inspiration, to give a proper weight and authority to the records of our holy religion. For supposing it to be proved that there really is a revelation given by God to mankind, there is still a question to be satisfied, viz. where is this revelation to be found? And if in answer to this, men be referred (as they must be referred) to the scriptures; it may still further be demanded, what security have we, that these scriptures themselves are free from error? If we say with the apostle, that all scripture is given by inspiration of God, one would think that when this point was once clear, nothing further would be expected. He is equally exempt from the possibility of deceiving, and of being deceived; and his word, like himself, is light and truth, and in it is no falsehood or error at all.

But we seem not to receive the same complete satisfaction, as to this point, if we are only told, that some part indeed of the scripture (as prophecies and certain doctrines) must be inspired; but as for other parts, consisting of history or morals, there is no