shall find, that instead of using well the abilities which we had, and taking the methods which our Maker hath appointed for the increase of them, we have often carelessly, and too often wilfully, misemployed the former, and neglected the latter. Now, by every instance of such behaviour, we displease God, weaken our right affections, and add new strength to wrong passions; and by habits of such behaviour, corrupting our hearts, and blinding our understandings, we bring ourselves into a much worse condition than that in which we were born; and thus become doubly incapable of doing our duty. This experience proves but too plainly, though Scripture did not teach, as it doth, that "the imagination of man's "heart is evil from his youth;"7"that we were shapen in iniquity, and in sin did our mother "conceive us; that the carnal mind is en"mity against God;"9" that without Christ we can do nothing;' "and that we are not sufficient to think any thing, as of ourselves.""

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Yet, notwithstanding this, we feel within us an obligation of conscience to do every thing that is right and good. For that obligation is in its nature unchangeable; and we cannot be made happy otherwise, than by endeavouring to fulfil it; though God, for the sake of our blessed Redeemer, will make fit allowances for our coming short of it. But, then, we must not hope for such allowances as would really be unfit. Our original weakness, indeed, is not our fault; but our neglect of being relieved from it, and the additions that we have made to it, are. And whatever we might have had the power of doing, if we would, it is no injustice to punish us for not doing; especially when the means of enabling ourselves con

(7) Gen. viii. 21.
(1) John xv. 5.

(8) Psalm li. 5.

(9) Rom. viii. 7. (2) 2 Cor. iii. 5.

tinue to be offered to us through our lives. Now, in fact, the whole race of mankind, I charitably hope and believe, have, by the general grace or favour of God, the means of doing so much, at least, as may exempt them from future sufferings. But Christians, by the special grace mentioned in this part of the Catechism, are qualified to do so much more, as will entitle them, not for their own worthiness, but that of the holy Jesus, to a distinguishing state of future reward.

Now, the special grace of the Gospel consists, partly in the outward revelation, which it makes to us, of divine truths; partly in the inward assistance, which it bestows on us for obeying the divine will. The latter is the point here to be considered.

That God is able, by secret influences on our minds, to dispose us powerfully in favour of what is right, there can be no doubt; for we are able, in some degree, to influence one another thus. That there is need of his doing it, we have all but too much experience; and that, therefore, we may reasonably hope for it, evidently follows. He interposes continually by his providence, to carry on the course of nature in the material world; is it not the very likely, that he should interpose in a case, which, as far as we can judge, is yet more worthy of his interposition; and incline and strengthen his poor creatures to become good and happy, by gracious impressions on their souls, as occasions require? But still, hope and likelihood are not certainty; and God, whose ways are past finding out," might have left all men to their own strength, or rather, indeed, to their own weakness. But whatever he doth in relation to others, which is not our concern, he hath clearly promised to us Christians, that "his grace shall

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(3) Rom. xi. 33.

"be sufficient for us ;" his Holy Spirit shall enable us effectually to do every thing which his word requires.

5

We may resist his motions; or we may receive them into our souls, and act in consequence of them. Every one hath power enough to do right; Scripture, as well as reason, shows it; only we have it not resident in us by nature; but bestowed on us continually by our Maker, as we want it. In all good actions that we perform, "the preparation of the heart is from the Lord.” And that faith, which is the fountain of all actions truly good, "is not of ourselves, it is the gift of God."7 "But he giveth liberally to

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"all" who ask him; and therefore no one hath cause of complaint.

It is true, we are seldom able to distinguish this heavenly influence from the natural workings of our own minds; as indeed we are often influenced one by another without perceiving it. But the assurance given in Scripture, of its being vouchsafed to us, is abundantly sufficient; to which, experience also would add strong confirmation, did we but attend with due seriousness to what passes within our breasts.

Our natural freedom of will is no more impaired by these secret admonitions of our Maker, than by the open persuasions of our fellow-creatures. And the advantage of having God's help, far from making it unnecessary to help ourselves, obliges us to it peculiarly. We are therefore to "work out our own salvation, because he worketh "in us both to will and to do."9 For it is a great aggravation of every sin, that, in committing it, we quench the pious motions exerted by the Spirit of God in our hearts; and a great incitement

(4) 2 Cor. xii. 9. (7) Eph. ii. 8.

(5) Acts vii. 51. (8) James i. 5.

(1) 1 Thess. v. 19.

(6) Prov. xvi. 1. (9) Phil. ii. 12, 13.

2

Our

to our endeavours of performing every duty, that
with such aid we may be sure of success.
own natural strength cannot increase, as tempta-
tions and difficulties do; but that which we re-
ceive from heaven can. And thus it is, that we
learn courage and humility at once; by knowing
that we can do all things," but only through
"Christ which strengtheneth us;" 2 and therefore,
"not we, but the grace of God, which is with
us."

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"

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This grace therefore being of such importance to us, our Catechism, with great reason, directs us "at all times to call for it by diligent prayer.” For our heavenly Father hath not promised, nor can we hope that he "will give the Holy Spirit "to them who" proudly disdain, or negligently omit to "ask him." 4 And hence it becomes peculiarly necessary, that we should understand how to pray to him; a duty mentioned in the former part of the Catechism, but reserved to be explained more fully in this.

God having bestowed on us the knowledge, in some measure, of what he is in himself, and more especially of what he is to us; we are doubtless. bound to be suitably affected by it; and to keep alive in our minds, with the utmost care, due sentiments of our continual dependance on him, of reverence and submission to his will, of love and gratitude for his goodness, of humility and sorrow for all our sins against him; and earnest desire, that his mercy and favur may be shown, in such manner as he shall think fit, to us and to all our fellow-creatures.

Now, if these sentiments ought to be felt, they ought also to be some way expressed; not only that others may see we have them, and be excited to them by our example, but that we ourselves

(2) Phil. iv. 13.

(3) 1 Cor. xv. 10.

(4) Luke xi. 13.

may receive both the comfort and the improvement, which must naturally flow from the exercising such valuable affections. And unquestionably the most lively and most respectful manner of exercising them is, that we direct them to him who is the object of them; and pour out our hearts before him in suitable acts of homage, thanksgiving, and confession; in humble petitions for ourselves, and intercessions for all man. kind. Not that God is ignorant, till we inform him, either of our outward circumstances, or the inward temper of our hearts. If he were, our prayers would give him but very imperfect knowledge of either; for we are greatly ignorant of both ourselves. But the design of prayer is, to bring our own minds into a right frame; and so make ourselves fit for those blessings, for which we are very unfit, while we are too vain or too careless to ask them of God.

The very act of prayer, therefore, will do us good, if we pray with attention, else it is nothing; and with sincerity, else it is worse than nothing. And the consequences of praying, God hath promised shall be further good. "All things what66 soever ye shall ask in prayer, believing, ye "shall receive."5 Not absolutely all things whatsoever we desire; for some of our desires may be on several accounts unfit, and some would prove extremely hurtful to us. Therefore we cught to consider well what we pray for; and especially in all temporal matters refer ourselves wholly to God's good pleasure. Nor doth he always grant immediately what he designs to grant, and hathi given us the fullest right to ask; but delays it perhaps a while to exercise our patience and trust in him; for which reason our Saviour directs us "always to pray, and not to faint." But what

(5) Matth. xxi. 22.

(6) Luke xviii. 1.