matter for a man to know to which clafs he belongs; the characters are bold, and eafily diftinguished; the difference is fo great between confufion and peace, ftrife and gentlenefs, envy and mercy, every evil work and every good work, that we cannot easily mistake in applying thefe 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 heareft the found 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 fpring as fecret, and altogether as far removed from human fight.

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 thefe 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 fin, 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 feem most mysterious, have the plaineft ufe, and are introduced to promote fuch ends as muft appear to the moft prejudiced mind to be honourable to God, and advan

tageous 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 holiness and obedience. What defign or contrivance have you to fufpect? 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 one for the reft of the world. Who will fuffer by men's becoming gentle and peaceable? If there were more of this fpirit in the world, it would be a much happier place than it is: for the ftrife and confufion, and all the miferies which we fee and hear, have their rife from that wisdom which is earthly and fenfual.

From what has been said arises this plain conclu fion that the true way of judging, whether the Spirit of God be in us, is to confider our own deeds. Righteousness and holiness are the only certain marks of regeneration: Other diftinctions which men have invented are rather marks of their spiritual pride, and of their feparation from the body of Chriftians, than of their union with Chrift the head. Take heed therefore that you adorn the faith with a meekness and quietness of spirit, that you may have the comfort and confolation of knowing that you have not believed in vain.

DISCOURSE XLV.

MATTHEW V. 48.

Be ye therefore perfect, even as your Father which is in heaven is perfect.

PRACTICE is the end of all precepts and exhortations: laws are therefore enacted, that fubjects may obey: exhortations are therefore added, that they may be encouraged to do their duty. It must then be a very great abfurdity to make any thing, in its own nature impracticable, the fubject matter either of command or advice. And does not the text seem liable to this objection? Is there any thing which men have more reason to think impoffible to them, than to arrive at the perfections of the Deity? Why then are we commanded or exhorted to be perfect, even as our Father in heaven is perfect, fince nothing but disappointment can be the iffue of our strongest endeavours after this perfection, from which we ftand excluded by the unalterable laws of nature? This difficulty is too obvious to escape any one's notice. Some therefore tell you, that the text contains only matter of counsel or advice, but not of precept or command, and with this foftening they think the difficulty may be digested; as if it were

more reasonable, or more becoming an infpired teacher, to advise than to command impoffibilities: Whereas the only difference in the cafe is, that in matters of command we must either obey or fuffer, in matters of counsel only we have a greater latitude allowed us; fo that with refpect to ourselves it is more tolerable to be advised than to be commanded to things impracticable: but, with respect to the lawgiver, it is one and the fame thing, and his reafon and equity can be no more juftified in advising, than in commanding impoffibilities. Others tell you, that it is not equality, but quality of perfections that is enjoined in the text; that is, we are commanded to aim at the fame perfections with God, though not in the fame degree; that, as God is juft, and righteous, and merciful, fo muft we endeavour to be juft, and righteous, and merciful, though not to the fame degree or extent that God is. This expofition avoids the difficulty complained of; for there is nothing extraordinary in commanding men to imitate the perfections of God in a degree fuitable to their own nature and ability. But then this is an expofition, not arifing from the circumftances of the text, which lead us to a more extensive view.

In the 43d verfe our Saviour fays, Ye have heard that it hath been faid, Thou shalt love thy neighbour, and hate thine enemy. In the 44th verfe he corrects the partiality of this law; but I fay unto you, Love your enemies, bless them that curfe you, do good to them that hate you, and pray for them which defpitefully use and perfecute you. In the 45th and 46th verfes,

you, he confirms his own precept from the example and