it may draw supplies of strength. We are ignorant, frail, tempted, barassed. It is not sufficient, to tell us that the universe is so constituted, that, if we use the utmost of our ability, we shall continually advance in excellence... Our hearts demand something more. They ask for a present and assisting God. They wish to be assured that their own ability is not their only resource, but that they will receive help in seasons of difficulty and distress. This universal sentiment, reason admits as testimony in support of the doctrine. -But it is said that the doctrine of divine influence impairs moral freedom. This is the objection most frequently urged; and yet, as it seems to me, without the least propriety. Let me repeat what I have already said, that this influence, so far as it acts directly on our spiritual nature, is confined to the office of presenting motives. This office it executes in various ways; but it extends no farther than to put before the mind incitements or dissuasives, in respect to a particular act or course of conduct. Does it cause this act or course to seem painful or pleasant, wise or unwise? does it exhibit its character, or disclose its effects? does it unveil the odious features of sin? does it open new paths to the knowledge of God, or suggest a better acquaintance with one's self? Still all these intimations and disclosures operate on the mind, only in the capacity of motives, precisely as if they came from human lips. Now moral freedom, as I understand it, results from the ability of estimating motives, more or less according to their true value, as we please; that is, of determining what motives we will obey. There is, therefore, no interference with our liberty as moral agents, in the offering of motives, which, by a deprecia tion of their character, we may deprive of their intended influence over the will. Nor is there, in regard to the necessary effect, any difference between the introducsi tion of ideas into the mind by God, and their introduce tion by man. God never forces the will, even by a miracle. Witness the example of Judas, who, though he beheld the miraculous attestation which Jesus gave to the divinity of his mission, and listened to truths the knowledge of which was as miraculous a posses sion as the power of raising the dead, yet preferred a paltry sum of money to fidelity. Imagine not that God suspends for a moment moral freedoms No; he might sooner extinguish the principle of vitality that pervades the universe he would not more effectually d counters act his own government, or betray his own character. Man is free to believe and obey, or to reject and dis regard, though God is always working in him, both to will and to do, of his good pleasure to 19218 n. 1: 9 Old Testament, Still the truth of this doctrine, as has been hinted; must be established by an appeal to revelation. And the proof drawn from this source is conclusive. Inti-mations, not faint, are found in the particularly in the devotional parts. But in the New Testament it shines in full lustre. It appears as the theme of discourse with Christ and his apostles, in prian vaté conversation, and in public teaching; in the ex-( temporaneous address, and in the elaborate epistle. In what affecting language is it presented by our Lord. 'If ye then being evil know how to give good gifts unto your children, how much more shall your Heavenly Father give the holy spirit to them that ask him!”ìo I am not aware that any article of the christian faith is more frequently brought into notice by the writers of the New Testament, than this. In the various forms in which we have considered it, it was a familiar subject of contemplation and remark with them. They attribute our progress in excellence to God, as the author of our being. They trace every christian virtue to Him, as through Christ, the source of faith and strength. And they again and again appear to me to speak of a direct influence, exerted by the Deity on the human soul,—in accordance with its perfect freedom, but still with the design of producing repentance and holiness. It is not easy in all, nor perhaps in most instances, to determine the particular mode of the divine agency, intended by the writer, and often they were all present to his mind, and the effects of their co-operation were signified by the terms, the Spirit, the Spirit of God, the Holy Spirit. An argument of considerable weight may be drawn from the offices of devotion. We are taught to pray for God's spirit, for his assistance, his influence. If such directions do not involve the doctrine, that we may receive special aid from the Being to whom we address our supplications, are they not worse than nugatory? They lead us to expect what cannot be enjoyed; to ask for that which will not be given. If this view of prayer be correct, the proof of a positive divine influence, bestowed at different times and in various measures, is complete. With those who hold other notions of prayer, this argument may have little force; but they who interpret this service as I do, will feel the necessity of believing both in a particular providence, and in a special influence of the divine spirit. As the first benefit which accrues from this doctrine, I should therefore name its relation to prayer, to which it gives a meaning, a force, an intensity, that it can have on no other theory. In the next place, I would notice the sense of intimacy between our Creator and/ourselves, which it produces. We are brought to feel our dependence on God for spiritual blessings, and tobac knowledge Him in all the concerns of the religious life. To him we are indebted for every good impulse the thought of him is associated with every virtuous effort; he is the spring and support of all excellence. We may adopt the sentiment which the apostle uttered respecting the early preachers of the gospel, 'our sufficiency is of God.' Ο Another benefit flowing from this doctrine, is the comfort which it gives to them who are in any kind of trouble. To the solitary and afflicted, to the anxious and distressed, to the humble and penitent, to them who feel their weakness and lament their folly, the sentiment on which I have dwelt, comes as a voice from heaven, to encourage and solace them. It tells them that though feeble in themselves, they are mighty through Him who strengtheneth them though oppressed, they are upheld; though alone, they are not without a Friend who will supply all their wants, and cause them to rejoice in his love though sinful, they may be forgiven and sanctified. It lifts the soul to God; it makes a sanctuary for God in the soub; it silences complaint, assuages grief, and leads the contrite offender to the Being in whom alone is hope. It makes heaven on earth. i 70th 1 bolter or b Finally this doctrine is of great value, as it gives a solemn interest to all the circumstances of life, and all the exercises of our souls. Trifle not, is its exhortation, with the events of your existence, however trivial they may appear. God may be speaking to you through them. Examine them with a deeper reverence than you would search papers written by a loved and departed friend, for they may contain lessons of heavenly wisdom. c Trifle not, oh trifle not with your own con sciousness. Let not holy thoughts pass idly from your minds. They may be inspirations of the Deity T :hele anomiy yo79 dtiv ban loops a rivi teЕ. Storm 971 .eca Poro Is to troqque bus going out a f -91 b919 to Slugs oili dontu urobitusa sút je Ch6 7514 -ilue Two locog sú to arstiocong yang si REGENERATION, AND THE MANNER OF ITS OCCUR93 and mRENCEon ispod 1 work Im as ul 918 ofw med: of esvig si doule nonoo s Sermon b We have never before heard of Dr Cox.// What his standing is among the clergy of the city of New York, where we understand he ministers, we of course do not know. That he is, however, in repute with a considerable number of his Presbyterian brethren, appears from his having been appointed preacher to one of the most respectable Synods in our country. His sermon, delivered before this body, last autumn, and accidentally met with by us, a few days ago, affords evidence endugh, that, although not a good writer, nor a sound theologian, he possesses, nevertheless, more than common vigor and independence of mind. We are induced to notice his discourse, chiefly for the light it throws on some doctrinal differences, subsisting between |