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fuch an Idea of Mankind. But, if we look into the Account which the fame Apostle gives of the Works of the Flesh, we shall find too great a Correfpondence between them, and the hiftorical Accounts of all Nations: They are, Adultery, Fornication, Uncleanness, Lafciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Herefies, Envyings, Murders, Drunkenness, Revellings, and fuch like. These Works we know where to find, and are sure of not mistaking in what Country foever we feek them. You fee the Difference between the Works of Nature and Grace: And tell me, Was it a Work unworthy of God to fend his Spirit to make the Difference? If you think it not yet fo fufficiently made as to answer the Pretenfions of the Gofpel, yet you must own that here is a Work worthy of God to undertake; and that if we have not the Spirit already to produce thefe Effects, it were much to be wished that we had: So that natural Reason shall be forced to give this Testimony to the Gofpel, that the Help it propofes is the Thing in the World the moft to be defired, the most honourable for God to give, the most advantageous for Man to receive. If you ask us

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what Evidence we have to fhew, that we have received this Promise of the Gospel; it were well indeed if we had more Evidence than we have, and that every Man naming the Name of Chrift were a living Teftimony of the Spirit of God working in him; and yet, I trust, we have enough to shew that the Promises of God are not in vain. The Spirit is given to be a Principle of Religion, and not of Force and Mechanism; and confequently it must be maintained to be confiftent with the Freedom of Man's Will, without the Suppofition of which it is impoffible to have any Notion of Religion: And if many, who by their Profeffion of Christianity are entitled to the Promife of the Spirit, do fhew no Signs of the Power of God working in them, they will be fo many Proofs indeed, that the Grace of God is not irresistible: But no better Argument can be drawn from their Case to shew, that the Pretences to Grace are mere Fiction, than may be drawn from the unreasonable Actions of the Generality of Men to fhew, that Reason itfelf is a Fiction, and that there is no fuch governing Principle in Mankind.

We have indeed the fulleft Proof, that there is fuch a Thing as Reason and natural Understanding.

Understanding in Men; and therefore the Abuse of Reason creates no Suspicion against the Being of it: But the Deist fees no Proof of the Reality of Grace in any; the Effects we afcribe to it, and which are the only visible Evidences for its Reality, are no other than what Reason prescribes; and whereever they are found, he claims them as the Work of Reason, and demands of us to fhew upon what Ground we ascribe them to any other Principle. If Men are meek, and charitable, and good, void of Partiality and Hypocrify, they are but what their Reafon tells them they should be; and fince thefe Virtues flow from the Dictates of Reason, by what Right do we impute them to another Principle? The Apostle to the Romans has taught us the Refolution of this Difficulty: I delight, fays he, in the Law of God after the inward Man: But I fee another Law in my Members warring against the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members. O wretched Man that I am, who fhall deliver me from the Body of this Death! I thank God, through Jefus Christ our Lord. That the Dictates of Reason are juft and right, St. Paul acknowledges; but right as they are, we gain little by them

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but the Conviction of Sin and Guilt; for there is another Principle in the Members warring against this Principle of Reason, or Law of the Mind, which brings us under the Slavery of Sin, This State afforded him fo little Comfort, notwithstanding the Goodness of his Reason to distinguish rightly between Virtue and Vice, that he exclaims in the Bitternefs of his Soul, O wretched Man that I am, who shall deliver me from the Body of this Death! Under thefe Agonies he faw no Help in Nature, no Affistance to be had from Reafon; and therefore he flies to the Arms of Chrift for Shelter, and owns him for his only Redeemer from this Captivity to Sin: I thank God, through Jefus Christ our Lord. And having found this fafe Retreat, he goes on in another Strain: There is therefore now no Condemnation to them who are in Chrift Jefus, who walk not after the Flesh but after the Spirit: For the Law of the Spirit of Life in Chrift Jefus hath made me free from the Law of Sin and Death.

You fee how the Apostle founds the Neceffity of Grace: Not in this, that we want Reafon to fhew us the Difference between Good and Evil, and to direct us in our Duty; but in this, that the Light of Reason

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is too weak a Reftraint upon the Inclinations to Evil, which are become natural to Man, Thefe Inclinations overpowering Reason, bring in the Slavery of Sin and Death. We become Slaves by departing from the Law of Reason; we are freed from Slavery by Grace: Grace therefore is given to restore us to the Obedience of Reafon. So far is it from being an Objection to the Reality of Grace, that the Works of Grace are Works of Reafon, that the very best Evidence we can have that the Grace of God is in us, is this, that we live up to the pure and fincere Dictates of Reafon. We afcribe it not to Grace, that we know our Duty; but this we ascribe to it, that we are able to perform it. And upon this State of the Cafe it appears, that the Evidence which Chriftians can make to themselves and others, that the Spirit of God dwelleth in them, muft arise from their Works of Love and Obedience.

This Trial, though it may prove in the End a fevere one, fince the Love of many is grown cold, we can by no means refufe. For how shall we refuse to stand Trial by the Rule laid down by our Saviour, By their Fruits, fays he, you fhall know them; and by his Apostle St. John, This is the Love of God,

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