that we keep his Commandments ? To the same
Purpose our Lord speaks in the fifteenth of
St. John, comparing himself to a Vine, and
his Father to an Husbandman: I am the Vine,
ye are the Branches: He that abideth in me,
and I in him, the same bringeth forth much,
Fruit ; for without me ye can do nothing.
Herein is

my
Father glorified, that ye

bear much Fruit, fo shall ye be my Disciples. Unbelievers

may
have

many Objections to
make against the Operations of the Holy
Spirit, which need not affect or disturb the
Faith and Hope of a Christian. But when
they object to us the Want of Evidence in
the Works of Christians, they raise a Diffi-
culty, which every Believer is bound to
answer for himself, or to quit his Pretensions
to the Hopes and Promises of the Gospel.
The Confidence of some, that they have the
Spirit of God, though they have nothing but
their own Confidence to alledge in Proof of
it, is a Conceit, unknown to the Churches
of God: The Gospel is a Stranger to it, and
it was taught in some other School than that
of Christ.
If

you would know whether the Spirit of Christ be in you of a truth, you have à plain Rule in the Text to examine yourself

by.

by. The Apostle St. James speaks of two forts of Wisdom, the one earthly, sensual, devilish; the Fruits of which are, Envyings, Strife, Confufion, and every evil Work: The other heavenly, which is pure and peaceable, gentle and easy to be intreated, full of Mercy and good Fruits, without Partiality, without Hypocrisy. It is no hard Matter for a Man to know to which Class he belongs; the Characters are bold, and easily distinguished; the Difference is so great between Confusion and Peace, Strife and Gentleness, Envy and Mercy, every evil Work and every good Work, that we cannot easily mistake in applying these Marks. Search therefore

your own Hearts, for thence must come the Refolution, whether the Spirit of Christ dwell in you or no. How the Spirit cometh, or how it goeth, we know not. Our Saviour, in his Discourse with Nicodemus, compares the Influence of the Spirit to the blowing of the Wind, Thou hearest the Sound thereof, but canst not tell whence it cometh, and whither it goeth; fo is every one that is born of the Spirit. How the new Birth and Regeneration is performed, He only can tell who performs it; but the Effects of it every Man they are as- discernible as the Noise of the

may see,

Winds, though in their Cause and Spring as secret, and altogether as far removed from human Sight.

As the Fruits of the Spirit are the only Evidence we can have of the Spirit, so the End of giving the Spirit is the producing these good Fruits. Sanctification, Regeneration, and all other Terms by which the Operation and Work of the Spirit in Believers are denoted, signify to us that the Spirit is given to redeem us from Sin, and to render us a People acceptable to God, zealous of good Works. And surely it is no small Commendation of the Gospel, that the Things in it, which seem most mysterious, have the plainest Use, and are introduced to promote such Ends, as must appear to the most prejudiced Mind to be honourable to God, and advantageous to Mankind. We offer

you, upon

the Terms of the Gospel, the Gifts of the Holy Ghost : In virtue of this Offer we call you to Holiness and Obedience. What Design or Contrivance have

you suspect ? If any thing is to be gained by your being virtuous, the Advantage will be

your own. Nay, suppose that you are deceived into Goodness, yet for you at least it will be an happy Deceit; and, I think, no

unhappy

to

all

by. The Apostle St. James speaks of two forts of Wisdom, the one earthly, sensual, deviliss; the Fruits of which are, Envyings, Strife, Confufion, and every evil Work: The other heavenly, which is pure and peaceable, gentle and easy to be intreated, full of Mercy and good Fruits, without Partiality, without Hypocrisy. It is no hard Matter for a Man to know to which Class he belongs; the Characters are bold, and easily distinguished; the Difference is fo great between Confusion and Peace, Strife and Gentleness, Envy and Mercy, every evil Work and every good Work, that we cannot easily mistake in applying these Marks. Search therefore

your own Hearts, for thence must come the Refolution, whether the Spirit of Christ dwell in you or no. How the Spirit cometh, or how it goeth, we know not. Our Saviour, in his Discourse with Nicodemus, compares the Influence of the Spirit to the blowing of the Wind, Thou hearest the Sound thereof, but canf not tell whence it cometh, and whither it goeth; fo is every one that is born of the Spirit. How the new Birth and Regeneration is performed, He only can tell who performs it; but the Effects of it every Man may see, thiey are as- discernible as the Noise of the

Winds, though in their Cause and Spring as secret, and altogether as far removed from human Sight.

As the Fruits of the Spirit are the only Evidence we can have of the Spirit, so the End of giving the Spirit is the producing these good Fruits. Sanctification, Regeneration, and all other Terms by which the Operation and Work of the Spirit in Believers are denoted, signify to us that the Spirit is given to redeem us from Sin, and to render us a People acceptable to God, zealous of good Works. And surely it is no small Commendation of the Gospel, that the Things in it, which seem most mysterious, have the plainest Use, and are introduced to promote such Ends, as must appear to the most

prejudiced Mind to be honourable to God, and advantageous to Mankind. We offer

you, upon the Terms of the Gospel, the Gifts of the Holy Ghost: In virtue of this Offer we call you to Holiness and Obedience. What Design or Contrivance have you to suspect? If any thing is to be gained by your being virtuous, the Advantage will be all your own. Nay, suppose that you are deceived into Goodness, yet for you at least it will be an happy Deceit; and, I think, no

unhappy