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that we keep his Commandments? To the fame Purpose our Lord fpeaks 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 fame bringeth forth much Fruit; for without me ye can do nothing. Herein is my Father glorified, that ye bear much Fruit, fo shall ye my Difciples. 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 Difficulty, which every Believer is bound to answer for himself, or to quit his Pretenfions to the Hopes and Promises of the Gospel. The Confidence of fome, 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 fome 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, fenfual, devilish; the Fruits of which are, Envyings, Strife, Confufion, and every evil Work: The other heavenly, which is pure and peaceable, gentle and eafy to be intreated, full of Mercy and good Fruits, without Partiality, without Hypocrify. It is no hard Matter for a Man to know to which Clafs he belongs; the Characters are bold, and easily distinguished; the Difference is fo great between Confufion 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 Chrift dwell in you or no. How the Spirit cometh, or how it goeth, we know not. Our Saviour, in his Difcourfe with Nicodemus, compares the Influence of the Spirit to the blowing of the Wind, Thou heareft 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, they are as difcernible as the Noife of the

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

As the Fruits of the Spirit are the only Evidence we can have of the Spirit, fo 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, fignify 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 furely it is no fmall Commendation of the Gospel, that the Things in it, which seem most mysterious, have the plainest Use, and are introduced to promote fuch 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 Ghoft: In virtue of this Offer we call you to Holinefs 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, fuppofe that you are deceived into Goodness, yet for you at least it will be an happy Deceit; and, I think, no

unhappy

by. The Apostle St. James speaks of two forts of Wisdom, the one earthly, fenfual, devilish; the Fruits of which are, Envyings, Strife, Confufion, and every evil Work: The other heavenly, which is pure and peaceable, gentle and eafy to be intreated, full of Mercy and good Fruits, without Partiality, without Hypocrify. It is no hard Matter for a Man to know to which Clafs he belongs; the Characters are bold, and easily distinguished; the Difference is fo great between Confufion 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 muft come the Refolution, whether the Spirit of Chrift dwell in you or no. How the Spirit cometh, or how it goeth, we know not. Our Saviour, in his Difcourfe with Nicodemus, compares the Influence of the Spirit to the blowing of the Wind, Thou hearest the Sound thereof, but canft 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 fee, they are as difcernible as the Noife of the

Winds, though in their Cause and Spring as fecret, 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, fignify 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 furely 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 fuch Ends, as must appear to the most judiced Mind to be honourable to God, and advantageous to Mankind. We offer you, upon the Terms of the Gofpel, the Gifts of the Holy Ghoft: In virtue of this Offer we call you to Holinefs 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, fuppofe that you are deceived into Goodness, yet for you at least it will be an happy Deceit; and, I think, no

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unhappy

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