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thereof; but canst not tell whence it cometh, nor whither it goeth: so is every one that is born of the spirit: that is, (as I should humbly interpret the words) when the blessed spirit does assist human nature, (which is not continually, but only when it listeth, that is, when it is necessary,) its effect is undoubted; but of its mode of operation-whether by giving a turn to our thoughts -or acting upon us by the medium of outward circumstances, we can form no judgment-we cannot tell whence it cometh or whither it goeth. Of this however we may be assured, that its aid will always be in proportion to our necessities.

This indeed seems plain from the text. My grace is sufficient for thee: for my strength is made perfect in weakness: that is, the weaker thou art, my strength shall be the more shewn in assisting thee.

This passage of scripture seems to represent St. Paul in the exact state of an ordinary christian. In his private capacity as a man (for the passage seems to have no concern with his public ministration as an apostle) he had been pressed by some great trial. He prayed thrice-that is, frequently, for God's assistance; and received the answer of the text, which is recorded, no doubt, for our use; and plainly sets forth this doctrine,

that God's assistance will be in proportion to our necessities provided we take the method St. Paul did of praying earnestly for it, and using our own best endeavours.

Nor is this only the doctrine of St. Paul, but the universal tenor of scripture. Our blessed Lord assures his disciples, that whatever their exigencies may be, they shall receive proportioned assistance from Heaven: for it was not they that spoke but the spirit of their Father, who dwelt in them.

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Now the same spirit which dwelt in them, dwelleth in us and it seems a safe, and just, and scriptural conclusion, that its mode of operation is still the same, allowing only for its being extraordinary in one case, and ordinary in the other. If therefore the apostle partook of the former, in proportion to their necessities, it may be hoped, that we, in a similar manner, may partake of the latter in proportion to ours.

Agreeably to which indeed the spirit is represented in other passages of scripture, as strengthening us with might in the inward man (that is, when we stand in need of strengthening), and helping our infirmities-when those infirmities are likely to betray us.

Now there is no doctrine of christianity which

is more comfortable to a serious mind, than this. It is a provision for our necessities. Though it may not administer to wants of a less important kind—nor in all cases where we may deem it necessary-yet in cases of real need, it is always a supply—it is manna from the clouds, and water from the rock.

It sometimes falls out, that religious people, when they look into the lives of eminent professors of the gospel; and see them abandoning the world for their religion; or even laying down their lives for its sake, are apt to feel themselves uneasy and distressed under the comparison; and to fret, because they think they could not themselves undergo such trials of their faith, with equal fortitude.

But let them not be distressed. In the hands of God, the weakest instruments may become the strongest. We know not what we can suffer, till we are tried. Or rather, animal spirits have nothing to do in the matter. God hath chosen the weak things of the world to confound the mighty; and will shew us that when we are weak, we are in reality strong.

X.

I will make thee a terror to thyself.
Jeremiah, xx. 4.

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THIS was spoken to a wicked man, from God, by the prophet Jeremiah-and a more dreadful sentence could not be pronounced. When a man is in terror from things without him, there is some chance-some hope of escaping the mischief. But when he is a terror to himself, he carries the mischief always about him. Even in his very sleep he is unable to shake it off. starts from his dreams with wildness and horror. Now nothing can occasion this terror, but guilt; and nothing on this side the grave, can shew guilt in so dreadful a light. This was the terror that possessed Cain. This was the terror that possessed Judas Iscariot.Gracious God, preserve us all from those crimes, which make us a terror to ourselves!

XI.

Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able.Luke, xiii. 24.

THIS seems, at first sight, to be among the hard sayings of the gospel. That any should seek to enter into the kingdom of heaven, and not be able, has something of a predestinarian cast about it. And so this text hath sometimes been interpreted. But if we examine it with the context, we shall find it totally innocent of any such meaning.

In the first place, the verse itself points out the sense. In the former part of the verse we are ordered to strive. But they who shall not be able to enter, are those only who seek: that is, who are much more careless about the matter, than the others *.

* Whoever looks into the original, will find the opposition between the words strive and seek much stronger than our translation expresses it.

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