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could not perform. God who is rich in mercy towards all, determined to restore him by his Spirit: and that, in the same manner wherein lie was destroyed, that as he was ruined by chusing evil, so he might by chusing good be restored to his former state. And this restoration, which began presently aster Adam's sin, is persected by Christ, who will heal all his sickness. And as through Adam we were born in sin, without any sault of our own, (for we could not sin, besore we had a being) which sin we asterwards willingly obeyed: so we are through Christ, the second Adam, born again, without any merit of our own. And through the new nature then given us we may willingly obey, God giving us both the will and the power freely. Thofe who will not obey, perish by their own sault. Indeed a man can no more give himself salvation, than he that is not, can beget himself. But we may destroy ourselves, as he may kill himself that is now alive.

Lewis. But pray explain this. How does God give us both the will and the power freely? Does not this contradict what you said besore? He theresore gives us the power, because otherwise we have no power. But is he gives us the will, does it not follow, that till then we have nc will? Whereas you said just now, that we had a will. How does he then supply what we have already? 'Fred. God does not give a man all things together, nor in one manner; but he leads them to the end by degrees, and by various mean?. And in doing this, he does not take away what he has once given, but he acids them to what is wanting.

Take an instance. Christ, when he healed the man that was born blind, did not give him new seet, to go to the pool of Siloam. Neither new ears to hear, as he had these already from God. Likewise he did not give him other eyes; but opened the blind eyes which he had. In like manner, when lie healed the dumb, he did not give them a new tongue, but loofed that which they had. The same thing he did with the deas, not giving them new ears, but enabling thofe they had B b b a to to hear. So when he cured him that had a withered hand, he did not give him another hand, but restored that which was withered. The same method he takes in healing the foul. He does not create another foul: but restores it to his Spirit whicli had been separated from it by sin, that this Spirit may so animate the foul, as the soul animates the body. Meantime he does not alter thofe things which are lest entire to the soul: but what-is impersect, he persects; what is corrupted, he conects; what is wanting, he supplies; and thus restores man to the image of God: accordingly the power of hearing, seeing, smelling, tasting, seeling, he does not create new, but uses that which is already, and commands man so to do. Neither does he create another Reason in man, or scruple to appeal to the judgment of Reason.

Yet this should be observed, that just as Reason relieves the weakness of the senses, (being as it were, the sense of the senses) so the Spirit relieves the weakness of Reason,being as it were the Reason of Reason. The eye judges the horse which is afar off, to be as small as a crow. But reason, being taught by experience, judges him to be larger than a man. The eyes looking in a glass, judge there are men, houses, trees: but reason judges, there is nothing but shadows. It is the same in divine things. They are either too remote or too line to be discerned by human reason. The spirit relieves this insirmity, and judges sar otherwise of them than reason would: though it still allows reason to be the judge of thofe shadowy representation :. as Reason itself allows the eyes to judge, not of the things themselves, but of the representations that are seen in the glass.

We may say the same of tha Memory. God does not create a new memory in the soul: but it is the same saculty in him that is born again, as it was besore. The same I say of the Will. If Christ found no such saculty in a man, which it was his pleasure he should have, he must necessarily create a will in him. But as man has a will already, Christ uses it. If it is evil, he makes it good: is he sinds any thing good in it already, (as he certainly did in St. Paul, who was zealous for God, though not according to knowledge) he shews the man, that what he pursues as good, is not so. And when he has shewn him what is truly good, he likewise gives him power to attain it.

Certainly theresore, it is God that worketh in men, both to will and to do. For besore they knew Christ, being evil, they did not will good. Or is they willed good in general, yet they did not will Christ, the true good: as St. Paul besore he knew Christ, though he willed good in general, yet did not will Christ. Theresore God both wrought in them, to witt the true good, and gave them the power to do it. Now whatever good is in man, from nature or from the Father and the Son, it Is all the gist of God, who worketh all in all, and is the giver of every good gift.

[To be continued.']

On Genesis i. 31.

[Concluded from page 346.]

8. /""\N the second day God encompassed the terraqueous ^-^ globe with that noble appendage, the Atmofphere, consisting chiesly of Air, but replete with earthly particles of various kinds, and with huge volumes of water, sometimes invisible, sometimes visible, buoyed up with that ethereal sire, a particle of which cleaves to every particle of air. By this the water was divided into innumerable drops, which descending, scending, watered the earth and made it very plenteous, without incommoding any of its inhabitants. For there were then no impetuous currents of Air, no tempestuous winds; no surious hail, no torrents of rain, no rolling thunders or forky lightnings. One peicnnial spring was perpetually smiling over the whole sursace of the earth.

9. On the third day God commanded all kind of vegetables to spring out of the earth. It pleased him sirst to clothe

"The universal sace with pleasant green."

And then to add thereto innumerable herbs, intermixed with flowers of all hues. To these were added Shrubs of every kind, together with tall and stately Trees, whether for shade, for timber or for fruit, in endless variety. Some of these were adapted to panicular Climates or particular expofures:, while vegetables of more general use, (as Wheat in particular,) were not conssined to one country, but would flourish almost in every climate. But among all these there were no Weeds, no useless plants, none that incumbered the ground. Much less were there any poisonous ones, tending to hurt any one creature: but every thing was salutary in its kind, suitable to the gracious design of its great Creator.

1o. The Lord now created the Sun to rule the day, and ths Moon to govern the night. The Sun was,

"Cf this great world both Eye and Soul."

The Eye, making all things visible: imparting light to every part ot the system, and thereby rejoicing both Earth ami Sky: and the soul, the principle of all lise, whether to vegetable* or animals. Some ot the uses of the Moon we are acquainted with: her causing the ebbing and flowing of the iSea, and influencing, in a greater and fmaller degree, all the fluids in the terraqueous globe. And many other uses shc

may may have, unknown to us, but known to the wise Creator. But it is certain, she had no hurtsul, no unwholesome influence on any living creature: he made the flars also: both thofe that move round the Sun, whether of the primary or secondary order: or thofe that being at a sar greater distance, appear to us as sixt in the sirmament of heaven. Whether Comets are to be numbered among the Stars, and whether they were parts of the original Creation, is perhaps not so easy to determine, at least with certainty: as we have nothing but probable conjecture, either concerning their nature or their use. We know not, whether (as some ingenious men have imagined) they arc ruined worlds; worlds that have undergone a general Conflagration: or whether (as others not improbably suppofe) they arc immense reservoirs of fluids, appointed to revolve at certain seasons, and to supply the still decreasing moisture of the earth. But certain we are, that they did not either produce or pretend any evil. They did not (as many have sancied since,)

"From their horrid hair Shake Pestilence and War."

11. The Lord God asterward peopled the Earth with anijnals of every kind. He sirst commanded the waters to bring forth abundantly; to bring forth creatures which as they inhabited a grofser element, so they were in general of a more stupid nature, endowed with sewer senses and less understanding than other animals. The bivalved Shell-sish in particular, seem to have no sense but that of seeling, unless perhaps a low measure of taste; so that they are but one degree above vegetables. And even the King of the waters (a title which fome give the Whale, because of his enormous magnitude) though he has Sight added to Taste and Feeling, does not appear to have an understanding proportioned to his bulk. Bather, he is inserior therein not only to most birds and


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