my power! That is a mighty easy way of having a willing mind: and would turn the broad way into the narrow one at once.

Try yourself therefore by the following questions. Are you strictly conscientious in the performance of all other religious duties, which are in your power? If you are, it is a test, that you would be strict also in the performance of such as are not in your power.

Are you always ready to assist your neighbour in such little offices, as are within your means? Are you ready to spare to his greater necessity, a little of your time, for instance, or a little of your labour? If you are, it is probable, you would be ready to bestow upon him a little of your money also.

Lastly, are you content, and perfectly resigned, whatever your station is? If you are not, I should fear it were hardly possible for you to possess a willing mind to assist others, for how ean you have any real inclination to give them, while you are yet dissatisfied, and have not gotten enough for yourself?

IX.

My grace is sufficient for thee; for my strength is made perfect in weakness.-2 Cor. xii. 9.

THE several parts of the Gospel, like those of a regular and well-contrived building, are adapted to each other. If the gospel require us to believe things which are not immediately obvious to our reason; it gives us sufficient evidence, that it has authority to promulge them. If it gives us rules for our conduct, which are evidently carried higher than human abilities can go; it hath at the same time provided a supernatural assistance, which, if we manfully exert our own powers, will carry us further than our own powers could go without that assistance.

This was the apostle Paul's case. He had undergone some great trial, which he calls a thorn in the flesh, and had requested God's assistance. The answer he received (in what mode of conveyance we are not informed) was in the words of the text. From these words I wish to establish this point-that the assistance of God's

holy spirit will always be given in proportion to our exigencies.

It is one of the nicest points in reading scripture, to distinguish between such passages, as apply chiefly to gospel times; and such as are of universal application. An inattention to this distinction has contributed more than any thing, to over-run the christian world with enthusiasm -often, no doubt, well-meant; but as often absurd, and even ridiculous. Now mistakes of this kind are chiefly made by those, who avowedly turn reason and common sense out of doors in their interpretations of scripture. But as it pleased God Almighty to continue to us the use of reason and common sense, after he put the scripture into our hands-and as the scripture itself, not only in its evidence, but in every thing else, except some of its sublime truths, is an appeal to reason and common sense; we must necessarily bring its doctrines, and its rules and modes of expression to the test. The scripture itself gives us no other. Indeed it is the only way we have to distinguish truth from error. Thus we must abide in the absurdity of transubstantiation, for instance, if we will not use our reason in explaining a literal expression of scripture into a figurative one.-So glaring an absurdity

absurdity indeed as this, the enthusiast himself sees in its full light. If we inquire how? we find it is by the use of his reason. He himself therefore uses his reason on some occasions: but he tells us, we must not carry our reason too far. So say we; but who is to draw the line? Indeed what can draw it but our reason? So that reason must not only operate, but must determine how far it may carry its operations.

With regard to the present question, it is evident, that these times are under very different circumstances from the early times of the gospel. In its infancy, when it was publishing to the heathen; it called for the aid of supernatural power. Now, when it is established in its full force of evidence, it is enough if we have sufficient testimony, that this supernatural power once existed; and that such powers are still continued to us as are necessary.-The apostle Paul, who was sent to preach the gospel among the heathen; and could not know what nations were prepared to receive it, had many heavenly visions to direct his course-he was pressed in spirit-and had powers intrusted to him as well to direct his motions, as to shew that he came from God. It was absolutely necessary. But is it so now? The christian minister has now

his fixt place of abode-the whole land is christian; and wants no miraculous proof of the truth of the gospel.

How far then may we reasonably expect the assistance of the Holy Spirit? So far as we reasonably want it; and no further.-Mankind are still mankind. The truth of the gospel cannot change the nature of man. Man, left to himself, has still the same evil dispositions about him; and the assistance of the Holy Spirit is therefore always wanted. It was an opinion of the heathen world, that the assistance of the gods was necessary to the performance of all great actions. This noble idea of nature christianity hath confirmed. The christian is assured, that in all his conflicts with his spiritual enemies, if he exert, with honest sincerity, the powers of nature, he shall be further aided by those of grace.

He seems, in the mean time, to have no business to inquire in what manner, or under what circumstances this divine aid will be granted. Some indeed pretend to feel the illapse of the Holy Spirit; and to fix the moment when it enters the heart. But our blessed Saviour seems to determine otherwise. The wind bloweth where it listeth, and thou hearest the sound

thereof;