to himself. Before we consider the properties of it, is is needful to acknowledge, and consider, that this is in a special manner the work of the third person of the Godhead, the Holy Ghost. When the gospel is said to come in power, it is also said, 1 Thess. i. 5. to come in the Holy Ghost; and when it is written in the heart, it is written by the Spirit of God. The word of God is called "the sword of the Spirit," or the instrument he makes use of. We should not think it enough for us, in a general acknowledgment, to seek the grace of God the Father, as if it were an indifferent thing whether we remember the Holy Spirit or not for why are we baptized, not only in the name of the Father, but also of the Son and Spirit; unless that hereby we may be bound and engaged to acknowledge, not only what the Father does for our redemption, and the Son does, but also what the Holy Spirit does. We read of some in the Acts. of the Apostles, who, professing Christianity, had not known there was a Holy Spirit. It was thought absolutely necessary to them to know this. It is gross ingratitude not to know it; because it is the Spirit that quickens us. It is a necessary part of religion; because he is a divine person. The first mention that we have of the Spirit of God in Scripture, is in the beginning of Genesis, in the history of the creation of the world. When the world was formed in a rude form, the first thing we read of bringing it to a form is, the Spirit of God moving upon the face of the waters. His working upon the souls of sinners that are by nature darkness, has a resemblance to that old work, bringing light out of darkness, and order out of confusion. The Lord says, "Let there be light," and there is light.

But then we are still directed in Scripture to consider this power as the power of Christ Jesus, as well as of the Spirit, and to consider the Spirit as the Spirit of Christ, when we consider him as a quickening Spirit to us. We are sanctified by the Spirit; but Christ is said to be the author and finisher of our

faith, and to be exalted to give repentance and remission of sin. All the scriptures about Christ's prophetical office teach us, that we ought to view him as the fountain of light and life. Isa. Ixi. 1. he tells, that the Spirit of the Lord was upon him, to preach good tidings to the meek, the opening of the prison to them that were bound. The Scripture explains how these two different divine persons concur to this blessed effect of turning us to God, and working in us true faith. The Son brings us out of prison, and so does the Spirit. It is Christ the Son that pays the prisoner's debt; it is the Spirit that opens the door of the prison, and knocks off the fetters. Two persons may concur to a prisoner's relief two different ways. Paying the ransom or prisoner's debt, is the principal thing, that which in law gives right to the messenger to open the prison-door It is Christ that opens the door of the prison to them that are bound, Isa. Ixi. 1.; but it is by the Spirit of the Lord he does it. And the preaching of the good tidings of the gospel is likewise there expressed as a mean for that end. When the debt is paid, the prisoner is free in law; but his liberty is effectually accomplished, when the Son sends his Spirit. Then the prisoner is free indeed, when the Son thus makes him free. Where the Spirit of the Lord is, there is liberty. It is his truth makes men free. But still we are to consider, that all is to the glory of God the Father, that the Father may be glorified in the Son. Thus we are to acknowledge the operation of the Spirit, and the purchase of Christ's blood. He that hath heard and learned of the Father, cometh to the Son. The Son teaches, and the Father teaches, and draws to the Son by the Spirit. And now,

1. One principal property of this operation of God's power is, that it is an exceeding great and glorious operation. It is so called, Eph. i. 19. “The exceeding greatness of his power to them that believe." Col. i. 11. Paul prays, that God would strengthen them according to his glorious power.

God's power is the same in all the manifestations of it; but some effects and operations of it are more glorious than others. And we are ready to judge wrong in that matter. We are ready only, or chiefly, to consider the glory of God's power in the fabric of the visible world, the motion of the heavenly bodies, the sun, moon, and stars. But the spirits

that God has made are more noble creatures than they; and the effects of God's power relating to them are in many respects more glorious. God's forming the spirit of man within him, is in several places joined with other glorious accounts of God's powerful manifestations of himself; as Zech. xii. 1.

The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him." The work of God's power on the soul of a sinner, in turning it to himself, is in many respects a more glorious operation of God's power than those we most admire in the visible creation. There is a great difference in the operations of God's power. It is the same power that makes the least pile of grass, that made heaven and earth yet these operations are very unequal; as Paul expresses it, 1 Cor. xv. 41. "There is one glory of the sun, of the moon, and of the stars." The spirit of man, and the other spirits that God has made, are unspeakably more glorious creatures, than any of the lifeless, senseless creatures. How glorious soever the sun in the heavens be, yet that creature is incapable to know God. It is a mean to make the world know him, and glorify him; but that glorious creature, being devoid of reason, is not capable of enjoying God. This difference gives an unspeakable transcendency to the spirit of man above all creatures in this lower world; and it is an exceeding glorious operation of God's power that turns that spirit to himself. We ought to be deeply humbled on account of our sin, and loathe ourselves in dust and ashes; and so much the more, because

thereby we have abused and corrupted our souls, such noble creatures. But abstracting from sin, the proudest man in the world has not high enough thoughts of the dignity of the nature of the soul of man. Abstracting from what corruption has brought upon it, the soul of man is a creature capable, not only of knowing itself and other creatures, but of knowing that infinite ocean of blessedness and glory, the fountain of all good, and of enjoying him for ever. Nothing can fill a rational creature but communications from that infinite fulness which is in God. If we consider the subject of this operation, it is a glorious work of his power turning a soul to himself. Let us consider also the effect itself. There are many dif. ferent effects of God's power on the soul of man; but this is the principal one, drawing his own image and likeness on us. There is an admirable glory and beauty in the visible creation; but all that glorious beauty is nothing to the beauty of holiness, which makes the renewed soul glorious within, though alas! but in an imperfect manner in this present life. All the beauty of the lifeless visible creation is but deformity, in comparison of the beauty of the image and likeness of an infinitely holy God, drawn upon the soul. Let us consider of what consequence it is; eternal happiness depends upon it: whereas many things in the visible creation are not of much consequence; they are all to wax old as a garment; and as a vesture shall they be rolled up at last. The change that God's power makes upon the soul is compared to a new creation, a new birth. It is expressed by quickening. It is a resurrection of the soul that was dead in trespasses and sins. It is comparedto that operation of God's power that raised Christ himself from the dead; that is, as it were, a manifestation of power beyond raising the bodies of other persons from the dead, Eph. i. 19, 20. "According to the mighty working of his power which he wrought in Christ when he raised him from the dead."

2. Another property of this power is, that it is exercised continually upon the souls of God's people: Isa. xxvii. 3. speaking of God's garden, er his vineyard, "A vineyard of red wine, I the Lord will keep it, I will water it every moment; lest any hurt it, i will keep it night and day." He is the author and finisher of our faith. As that same power that created the world out of nothing, still supports all things, particularly supports ourselves, and our natural life; so the same operation of grace that begins spiritual life, still supports and carries on the good work till the day of Christ, that perfects it. This is matter of great consolation, that God's people at all times have access through Jesus Christ, if they be not wanting to themselves, to obtain grace in time of need.

3. It is also necessary for us to acknowledge, that it is free and undeserved. Though a man should acknowledge, that it is the power of God that sanctifies him; yet if he think God obliged to exercise it, he does not glorify his free grace. Hence we see, that to the good pleasure of God is ascribed our regeneration, and turning to him: James i. 18. "Of his own will begat he us by the word." 2 Thes. i. 11. The Lord fulfil in you "all the good pleasure of his goodness, and the work of faith with power." That power is his good pleasure. That is not an acknowledging of God's grace, to acknowledge his power as the cause of sanctification, unless we acknowledge that powerful operation an act of sovereign goodness. It is an arguing against experience, against God, and against reason, to pretend, that God is under an obligation to sanctify every wicked, corrupt, polluted creature. God's law is perfectly just and righteous; all his commandments are full of righteousness; he has laid all his creatures under the strongest obligations to obey him; and what does he require, but what is just in the highest degree? It is we that are obliged to have just and holy inclinations. There is no obligation on God to sanctify