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To the same cause, are we taught to ascribe the perseverance of saints. They are not less dependent on God than they were before they assumed that character. They are "kept by the power of God through faith to salvation."

To avoid the conclusion, so naturally resulting from these and similar passages, it has been alledged, that by the Spirit, is meant nothing more, than the scriptures, which are given by inspiration. Persons are said to be born of the Spirit, we are sometimes told, when the word of God has such influence on them, as to lead them to a life of piety, though no direct agency of the Spirit is employed.

It is indeed true, that Paul says to the Corinthians, "I have begotten you through the Gospel ;" and the church is said to "be cleansed and sanctified by the word." But neither of these expressions excludes the agency of the Spirit. It is not doubted, that the instructions of christianity are important instruments of conversion. But we deny them to be more than instruments. They are not to be raised from the rank of instruments to that of agents. The children of God, or, if you please, men of true virtue, are said to be chosen through sanctification of the Spirit, and belief of the truth." In this place, sanctification of the Spirit is mentioned in distinction from the word: and, therefore, cannot be supposed to mean the same thing.

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If additional proofs were needed to establish the doctrine of a divine influence in the production and maintenance of piety in the human heart, they may be found in the eighth chapter of Paul's epistle to the Romans. To be led by the Spirit, and to have the Spirit dwelling in us, is there declared essential to our religious security. "If any man have not the Spirit of Christ, he is none of his. As many, as are led by the Spirit, they are the sons of God. If the Spirit of of him, that raised up Jesus from the dead, dwell in you; he, that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit, that dwelleth in you. If ye live after the flesh, ye shall die, but if through the Spirit, ye do mortify the deeds of the body, ye shall live." Un

less the necessity of divine influences be here asserted, these strong declarations can have little or no import.

III. I am now to inquire whether there be not some incontestable facts, of which, without supposing a divine influence, no good account can be given.

That this inquiry may come to a fair decision, it will be necessary to consider, with what extreme difficulty men are persuaded to abandon any vice, to which they are addicted. Go to the man, who has been long in the use of impure, or profane language. Ask him, whether he believes in God and the sacred scriptures. On these subjects he disavows all doubt. Ask him, whether it be a matter of indifference with the Almighty, that his name is blasphemed, and his oracles desecrated. This he will not affirm. Ask him if the pleasures of profaneness be so exquisite, solid, and permanent, as to justify that daring hazard, which he incurs, of losing his soul. Probably he is confounded. His counte nance betrays conviction, as well of folly, as of guilt. But is he reclaimed? Far from this, he scarcely resolves on amendment. If he does, the resolution will not survive the next interview with some thoughtless companion.

Go next to the man, accustomed to inebriation. Remind him of the loss of estate and character. Tell him of universal debility, trembling limbs, a body, at once inflamed and emaciated. Tell him of the mortification of his family, and the pity or scorn of his neighbors. Remind him moreover, that nothing but repentance can prevent the eternal perdition of his soul, it having been divinely declared, that no intemperate person shall inherit the kingdom of God. Probably he will hear all this without any resentment; perhaps with great emotion and a profusion of tears. He really laments the power of appetite, to which he sees himself gradually becoming a devoted slave. He is neither ignorant nor wholly unmindful of what the end will be. He has witnessed the interment of others, whose bodies had, by intemperance been prepared for the grave. Yet, like the fascin

ated bird, he moves, with his eyes open, nigher and nigher to the monster, whose jaws will instantly devour him.

In preserving or recovering youth from open crimes, the same difficulty is often experienced. A father perceives in a favorite son a relish for dissipation. This he at first endeavors to counteract without betraying his fears; but resorts to other means, as the danger becomes more evident. With inexpressible tenderness and anxiety, he cautions, and reasons, and remonstrates. At times he flatters himself, that his efforts are not ineffectual. He perceives in his son, something of regret and relenting. But it is all transient. It is produced in a moment; and in a moment dies. He is alarmed with new evidence of profligate habits. The young votary of pleasure eludes every restraint; and glo. ries in rendering abortive all the efforts of parental love. He will be profligate: he must be undone. In all these instances, you will observe, nothing but external reformation is the immediate object. Yet this is very seldom effected; and never without extreme difficulty. How then shall we account for those instances, in which not merely the aban donment of some vices; but a radical and universal change of character is produced; and this too, when no uncommon means are employed?

Figure to yourselves a person of unquestionable understanding and sound jugdment, of mature age, and of no uncommon liveliness of imagination, surrounded with respectable connexions, relishing in a high degree the pursuits and amusements of fashionable life-suppose him to possess from nature a more than ordinary share of haughtiness; to have received, in youth, little instruction of a religious kind; and to have been highly disgusted with subjects of that nature. -This person, let it be imagined, without any thing to render him dissatisfied with the world, and without any effort on the part of others, discovers at once, that all is not right, -flies from one object to another, but finds, that former pursuits he knows not why, no longer yield their accustom

ed pleasure. On repairing to the scriptures, he finds his own character portrayed in the following language, "lover of pleasure, more than lover of God: having no hope, and without God in the world."

The sacred oracles become more intelligible, for this obvious reason, that they are more interesting, and occupy unusual attention. This person, let it be supposed, becomes strongly attached to the bible,-rapidly acquires a knowledge of its doctrines, and takes pleasure in those devout exercises, which it enjoins. His supercilious courage is exchanged for meekness, condecension, and active benevolence, All domestic and social duties are attended to with unusual punctuality. Though far less gaiety than formely, there is more cheerfulness;-a cheerfulness, supported by ground, which can never be shaken; I mean the perfect character and government of the most High.

The instance mentioned is not fiction, but undeniable his tory: nor is it essentially different from a thousand others.

That the change described is great and excellent,-that the person, subsequently to it, makes a far better use than previously, of his intellects;-that as a rational, immortal being, he acts much more in character, cannot be denied without asserting that vice is better than virtue, selfishness better than benevolence, and the veriest trifles better worth our attention, than immortal life:-it cannot be denied, without contradicting the best notions of virtue, prevailing in the world. For, if there be any such thing, as virtue, in what does it consist, if not in reverence and affection towards God and good will and probity to men, evinced by uniform atten. tion to social duties?

Now, I ask, what has produced this change, so great and undeniably excellent?—a change, not confined to a particu. lar habit, but extending to the whole character? I ask, this question, while it is distinctly in your view, that parents, however judicious or affectionate, so commonly labor in vain, when they attempt to reclaim a child from articular vices?

Persons, who are determined, that no evidence, however glaring, shall produce conviction in favor of the doctrine. contemplated, may observe,

I. That, in the case described, and in all those, which are similar, no real change of heart is produced.-I ask, if there be any other criterion, by which to judge of a man's heart, but his deportment? If there be not, the assertion now made by way of objection, falls at once. For, that there is a material alteration in behavior, is beyond dispute.

II. It may be said, that we should not judge hastily; and that present appearances, however flattering, may soon vanish. The remark here made is perfectly just. We ought by no means to be highly confident from present appearances. But, though the remark be true, it has no force, as an objection to the doctrine; because in numberless instances. exhibited in every age, this professed conversion has been followed by a life of engaging and uniform virtue.

III. It may be said, that many persons, professing to have become regenerate, have afterwards returned to vice with new avidity. Now if our doctrine were, that all, who profess to be renewed by the Holy Spirit, are in fact renewed, this objection would be unanswerable. But we assert only this, that many persons of sound judgment and good information, profess to have experienced a change of heart, whose subsequent lives well correspond with such a profession, and continue to the end, materially different from what they were previously to the time, at which this alteration is supposed to have been effected.

But there are others, you tell me, who after making these high professions, though they may not become openly vicious, render it sufficiently manifest, that they have no more virtue, than their neighbors. This is perfectly true. But do you conclude, that there is no such thing as truth and probity on earth, because some men of suspicious morals pretend to them? Do you conclude, that there was no sincere friend of Jesus Christ among his twelve companions,

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