conclude, that God's enabling him to do what without God's assistance could not be done, is a certain argument of God's merciful design to promote him to that happiness hereafter, for which the habits of a religious temper here are the natural preparative. And admitting the premises, the conclusion seems obvious and inevitable. It was wisely said by the philosophers of old, that Nature does nothing in vain. It was said wisely, because the whole of nature is conducted by the continual providence of the Being who created it. In what are called the operations of nature God is the first and sovereign agent. And a wise being cannot act but to some end; nor can it be but that infinite power must attain the ends to which it is exerted. The maxim therefore, that Nature never acts in vain is true; but the truth of it rests. upon the wisdom and power of God, who

made and governs nature. And it is improperly alleged as itself a first principle of science, of original and intrinsic evidence, since it is only a consequence from a higher and more general principle, " that "God never acts in vain." This principle obtains universally in the moral no less

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Deity can be without an end: And when God enables the believer to become that character which shall be the object of his mercy in a future life, the only end to which this action can be directed is, to bring the person on whom it is performed to that state of future happiness in which this character fits him to be placed. So that if the principle be true, that without a constant action of God's spirit on the mind of man no man can persevere in a life of virtue and religion, the Christian who finds himself empowered to lead this

life cannot err in his conclusion, that God's power is at present exerted upon himself in his own person for his final preserva

tion.

But here it may reasonably be asked, by what sensible evidence any private Christian may be assured that he is himself a sharer in these sanctifying influences of the Spirit? For when they are mentioned as the seal of his future hopes, there seems to be an appeal to something, of which there is a sensible perception as an evidence of the reality of those things which are not yet become the objects of perception and sense. As the seal affixed to a declaratory deed is a sensible mark and token of the internal purposes and invisible resolutions of the human mind, the sensible evidence of the action of God's spirit on his own the Christian must look for in the integrity of his own principles and the

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innocence of his life. It may be said of the Holy Spirit what Christ has said of other spirits," by his fruits ye shall know "him." "The fruit of the Spirit is LOVE:" Love of God, from a just sense of his perfections, which render him no less the object of rational love than of holy fear; love of man, as created in the image of God; a more especial love of Christians, as brethren and members of Christ. "Joy:" A mind untroubled and serene amidst all the discouragements and vexations of the world; a full satisfaction and entire complacency in the ability of a holy life. "PEACE:" A disposition and endeavour to live peaceably with all men, not only by avoiding what might justly provoke their enmity and ill-will, but by a studious cultivation of the friendship of mankind by all means which may be consistent with the purity of our own conduct, and with

the interests of that religion which we are called upon at all hazards to profess and to maintain. "LONG-SUFFERING:" A patient endurance of the evil qualities and evil practices of men, even when they create particular disturbance and molestation to ourselves, founded on an equitable attention to that natural infirmity and corruption from which none of us are entirely exempted; a temper more inclined to bear than to retaliate much unprovoked injury and undeserved reproach, esteeming injury and reproach a lighter evil of the two than the restless spirit of contention and revenge. "GENTLENESS, GOODNESS, "FAITH, MEEKNESS, TEMPERANCE:" These are the fruits by which the spirit of God is known. But every man's own conscience must decide whether these fruits are ripened to any perfection in his heart; whether these are the ruling prin