THE whole of this chapter was deſigned by the inſpired author of it, to ſet forth the excellency of faith. He begins with a definition of it, Now faith is the ſubſtance of things hoped for, &c. and proceeds to bring various inſtances from the old Teſtament, wherein thoſe ancient Patriarchs were ſupported and excited by this divine grace of faith, to do and ſuffer many excellent things to the advancement of the glory of God, and in obedience to his commands. It was this ſhining virtue that encouraged Abraham, at the command of God, to leave the place of his nativity, and to ſojourn in a ſtrange land, which was promiſed him for a future inheritance. Here, with Iſaac and Jacob, he dwelt in tabernacles, as a ſtranger in the land of promiſe. Theſe all died in faith, the apoſtle tells us, not having received the promiſes, but having ſeen them afar off, and were perſwaded that they ſhould afterwards be accompliſhed. But though theſe promiſes were not made good during their life; yet by their ready obedience to the commands of God, their faith and reliance on his word, and their confeſſing that their life on earth was but a pilgrimage, they plainly declared that they ſought a country: Yea, ſaith our text, they deſire a better country, that is, an heavenly. Thus you ſee what connection the text has with what goes before. But I ſhall conſider the words as they are in themſelves; and thus they plainly include this

This doctrine naturally divides itſelf into two parts, which I ſhall handle diſtinctly.

I. Heaven is a better country. And,

II. The ſaints and people of God ſeek after, and deſire it.

1. Heaven is a better country. This I ſhall attempt to prove by taking a brief ſurvey of the glories of thoſe unſeen manſions, and thereby ſhewing that the excellency, beauty, and happineſs of them, infinitely ſurpaſs the moſt ſplendid and proſperous condition which can be enjoyed in this world. But alas! what a taſk have I propoſed to undertake? What tongue can utter? What pen can deſcribe? Yea, what imagination can comprehend, the tranſcendent happineſs of thoſe bleſſed regions, where God ſhines forth with unvailed luſtre, diſplays his unclouded majeſty, and ſheds the beams of his beneficence on all that ſtand around? "Neither eye hath ſeen, nor ear heard, neither hath it entred into the heart of man to conceive, the things which God has prepared for them that love him." To deſcribe, or even to conceive thoſe joys, were a taſk more ſuited to the capacities of thoſe glorious angels who reſide in thoſe bliſsful ſeats, than for an inhabitant of this lower world.

When we have enlarged our conceptions of their utmoſt bounds, and taken in all that our narrow underſtandings can comprehend, ſtill our ideas fall infinitely ſhort of the truth; ſtill there remains behind, 〈◊〉 unfathomable portion, of which we can ha • no adequate conception, until we arrive 〈◊〉 thoſe bliſsful abodes. Even St. Paul, w • was caught up into the third heavens, • favoured with a view of paradiſe, he • there ſuch unſpeakable words, and behe • there ſuch tranſcendent glories, as when 〈◊〉 came down to earth again, it was impoſſib • for him to utter. But though we cannot 〈◊〉 preſent fully comprehend thoſe things, a • though it were a faulty curioſity to pry to minutely into the divine myſteries, or 〈◊〉 pretend to be wiſe above what is written yet as we hope through Chriſt's merits 〈◊〉 arrive at length to this ſtate of felicity, it is very ſuitable for us to conſider it, and acquai • ourſelves with it, ſo far as God in his word has been pleaſed to diſcover it to us. An • this is what with humble reverence I attemp • at this time, under the guidance of God's holy word, and I hope, by the aſſiſtance o • his holy Spirit. "For the things of God knoweth no man but the Spirit of God, and he to whom the ſpirit ſhall reveal them."

Heaven, then, is far ſuperior to this world▪ as it is a ſtate of perfect knowledge, perfe • purity, and perfect happineſs.

1. Heaven is a ſtate of perfect knowledge. Here on earth, as the apoſtle ſaith, "w • know but in part," our knowledge of things • s obſcure and imperfect, "but when that which is perfect is come, then that which is imperfect ſhall be done away." Here, in this world, we are unavoidably ignorant of many things, ſome are too ſublime for our comprehenſion, ſome are too diſtant for our • each, and many ſo rare as not to fall under our obſervation. We labour under many prejudices and falſe conceptions, even of ſuch things as daily occur to us, and of which we think we have a perfect knowledge. And 〈◊〉 for things ſublime and ſpiritual, ſuch as are not groſs enough to fall under our ſenſes, we either know nothing about them, or our knowledge of them is very obſcure. But in that our happy ſtate, when we ſhall have bid adieu to theſe our clayey tabernacles, and ſhall be diveſted of our groſs corporeal ſenſes, we ſhall behold all things by immediate intuition. We ſhall have nothing to clog and confine our reſearches, but our enlarged capacities ſhall be able fully to comprehend ſuch things as now appear dark and unintelligible. Particularly we ſhall then be bleſſed with the viſion of God, and ſhall be able perfectly to comprehend his infinite nature and perfections. "Now we for him but thro' a glaſs darkly, but then face to face." The ſcripture aſſures us that "we ſhall then with open face behold the glory of God, and ſhall ſee him as he is." 1 John 3.2. Here "w • walk by faith and not by ſight." But the • our faith ſhall be ſwallowed up in viſion, and our hope ſuperſeded by fruition. Here w • ſee God only by reflection, as it were, from hi • works, but there we ſhall have an immediate and direct view of him, "and ſhall know him even as we are known." Again, how many intricacies and myſteries do we daily behold in God's providence, which we cannot now reconcile with his all-holy and perfect nature, and his concern for the good of man? But in our heavenly ſtate, all theſe perplexing difficulties will be unfolded and made plain to us; we ſhall then be enabled to view the whole chain of providence together, to diſcover the connection of it's ſeveral parts, and their dependance upon each other, and perceive that every part, however dubious it might appear alone, is conducive to the good of the whole, and the carrying on of the grand deſign. There we ſhall ſee and acknowledge that it was only our blindneſs and ignorance that made us imagine any inconſiſtencies in the divine conduct.

Moreover, it is probable that we ſhall ſtill know and remember our friends and relatives, whoſe company we took pleaſure in whilſt on earth: For the ſoul will retain all it's former ideas and impreſſions, and the delights of converſation will ſtill be continued to us; at leaſt ſo much of the knowledge of our former ſtate, as is conſiſtent with the purity of the place, and our happineſs there, ſhall remain with us in thoſe heavenly manſions. From all this we learn that heaven is a better country than the earth, in this reſpect, that the knowledge of glorified ſpirits ſo far exceeds the ignorance of mortal men.

2. Heaven is a ſtate of perfect purity and holineſs. "There ſhall in no wiſe enter into it any thing that defileth, or that worketh abomination, or that maketh a lie," as we read in the 21ſt chapter of the Revelations, the 27th verſe. In this world all godly men do mortify their earthly and corrupt affections, and do their utmoſt to ſubdue all their perverſe appetites, and root out all evil inclinations. But ſtill there remain ſome imperfections and blemiſhes in the beſt of men. But when they enter the heavenly world, they ſhall be freed from every taint of ſin, they ſhall be "cleanſed from all fil • neſs of fleſh and ſpirit," and ſhall be pure and perfect like the angels of God, or as the apoſtle ſays, like God himſelf. There, thoſe longings and breathings after pure and ſpotleſs holineſs, which they had in this life, ſhall be fully gratified. There, there will be nothing to incline or tempt them to any ſin or impurity: But every thing will be agreable to the pure natures and deſires of the inhabitants. There, the fleſh will no longer ſway them to ſin, nor the world intrude on their divine employments. There, ſatan ſhall be diſarmed of his darts, he ſhall be rendred incapable of tempting any more; and the deſtroyer himſelf ſhall be deſtroyed. Wherefore,

3. Heaven is a ſtate of perfect joy and happineſs. This is the peculiar characteriſtic of heaven, but cannot be conceived, much leſs deſcribed, by us in our preſent ſtate; we are only certified of this in general (and this is ſufficient to excite our zealous endeavours to obtain it) that this happineſs is great beyond comprehenſion, that it is free from all allay and interruption, that it will be ſuited to our capacities, and ſatisfactory to our deſires.

But let us take a more particular view of what may be ſuppoſed to conſtitute the happineſs of the bleſſed inhabitants of heaven.

1. They ſhall be freed from all thoſe evils which attend them here. Men in this life are liable to numberleſs evils and caſualties, fears and torments, which often render life itſelf a ſcene of miſery and ſorrow. But thoſe that ſhall be counted worthy to enter into that world ſhall be delivered from all thoſe annoyances. There, "all ſickneſs and death, ſorrow and ſighing, ſhall flee away," and uninterrupted peace, joy and ſatisfaction, ſhall come in their ſtead. This is admirably deſcribed by St. John, the favourite apoſtle of our Lord, who was favoured with a viſion of this heaven of happineſs, this new Jeruſalem, whilſt here on earth, Revelations 21. chap. 2, 3, and 4 verſes. "And I John ſaw the holy city, new Jeruſalem, coming down from God, out of heaven, prepared as a bride adorned for her huſband. And I heard a great voice out of heaven, ſaying, behold, the tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God. And God ſhall wipe away all tears from their eyes; and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain: For the former things are paſſed away." It was "ſin that brought death into the world and all our woes" and afflictions: Wherefore when ſin is thoroughly purged away, (as it will be before we enter upon the joys of heaven) all the diſmal train of diſeaſes, pains, and death, ſhall depart with it. So there will be nothing to allay our happineſs, nothing to moleſt or diſcompoſe us in our tranquil pleaſures.

2. Another conſtituent of the happineſs of heaven will be, the enjoyment of God, the adoration of him, and the execution of his pleaſure. If good men take pleaſure in worſhipping God here on earth, and in rendring praiſes and thankſgivings to his name, how much more when they ſhall have dropt this vile fleſh, and are admitted to adore him in his more immediate preſence? In this imperfect ſtate it is impoſſible for us to conceive or deſcribe the pleaſure and happineſs which all the glorified ſaints will receive in the enjoyment of God. Doubtleſs it will be exceeding great, and worthy the bounteous author of it to beſtow. The performance of the divine will, and the celebration of God's goodneſs and kindneſs in man's redemption and ſalvation, will be inconceivably pleaſant to the grateful ſaints of God. And this pleaſure will be heightned and increaſed, by recounting to each other the divine mercies, by worſhipping God in company, and ſinging ſocial hallelujahs to him.

This brings me to conſider the third ingredient of the happineſs of heaven, namely,

3. The converſation of angels and ſpirits of juſt men made perfect. Man is by nature formed for ſociety. He is ſo conſtituted as to receive ſatisfaction and pleaſure, from converſation with his fellow creatures. Eſpecially, the ſaints and people of God here on earth, reap not only much advantage, but great delight and pleaſure, from their communion and converſe with each other. It is a pleaſing entertainment to the true diſciples of Jeſus, to confer together on holy matters, and jointly to exalt and magnify the glory of God for thoſe manifeſtations of his love and kindneſs, which are diſcovered to us in this our limited ſtate. But how much greater will the mutual pleaſure of their converſation be, when they are enabled to behold, at one view, the whole grand ſcheme of grace, and to recount to each other the mighty and undeſerved benefits reſulting therefrom? How will they admire God's love, and gratefully bleſs his name together? This is heaven! This is happineſs! Here they will have nothing to interrupt them; no intruſions of the ungodly, no avocations of the world, to diſturb them; but they will ſpend a happy eternity, in mutual fellowſhip and communion. And this commerce will not only be maintained by them with one another, but alſo with the holy angels, thoſe miniſtring ſpirits, who have intereſted themſelves in man's welfare, and who will now by their divine converſation, augment their joy and happineſs. But that we may have a more perfect idea of the happineſs of the ſaints in heaven, let us conſider,

4. That after the reſurrection and final judgment, the bodies as well as the ſouls of the righteous ſhall participate in the heavenly bliſs. Their bodies, I ſay; not ſuch vile and corruptible bodies as they are laid in the grave, but they will then undergo a moſt glorious change. We learn from the apoſtle Paul, that when Chriſt ſhall come, "he ſhall change our vile body, that it may be faſhioned like unto his glorious body." Phil. 3.21. Fleſh and blood, ſays the apoſtle, cannot inherit the kingdom of God. Our bodies in their preſent groſs and mortal ſtate, are not ſuſceptible of that happineſs, which is to be enjoyed in the preſence of God; the effulgence of God's glorious preſence will be too bright and dazzling for mortal eyes. We cannot in theſe bodies ſee God's face and live. But at the reſurrection, the bodies of ſaints will be ſo altered as to be made capable of enjoying a pure, and neverfading felicity, with God their Creator, Redeemer, and Sanctifier. This change of the body to be raiſed, is thus ſet forth by the apoſtle, 1 Cor. 15.42. It is ſown in corruption, it is raiſed in incorruption: It is ſown in diſhonour, it is raiſed in glory: It is ſown in weakneſs, it is raiſed in power: It is ſown a natural body, it is raiſed a ſpiritual body. That is, it ſhall be ſo purified and refined from all the dregs of matter, that it will deſerve the denomination of a ſpirit, rather than of an ordinary body. Theſe bodies of ours are liable to accidents and diſeaſes, to corruption and decay; but at the reſurrection, "this corruptible muſt put on incorruption, and this mortal muſt put on immortality." They ſhall be freed from every deſtructive quality, and ſhall be rendred active and vigorous, ſo as to be no impediment to the free operation of the ſoul. Agreable to which our Saviour ſays, that the ſaints at the reſurrection, ſhall be as the angels of God in heaven. Mat. 22.30. The bodies of the righteous being thus refined, and their ſouls purified from all the remainders of ſin, they ſhall be admitted to dwell with the Lord both in ſoul and in body for ever. And,

5. The happineſs which they ſhall there enjoy, ſhall be full and ſatisfactory; which cannot be ſaid of any earthly happineſs.

Here in this world we conſtantly imagine ourſelves deſtitute of ſomething, which we eſteem requiſite to our compleat felicity; and 〈◊〉 creates uneaſineſs and diſcontent. But in heaven our whole capacities of enjoyment will be filled, and every deſire will be ſatisfied. And though there will be degree of glory and rewards in heaven, (as may b • argued from many places of ſcripture) yet this does not hinder but that each one's happineſs ſhall be perfect. For every one will be happy according to their ſeveral capacities of enjoyment. So that nothing ſhall be wanting to any one to conſtitute the greateſt happineſs which he is capable of enjoying. A difference of rewards is evident hence, Holineſs is a qualification, yea, and a neceſſary ingredient of happineſs. Wherefore as there are different degrees of holineſs in this life, ſo there muſt of neceſſity be different degrees of happineſs in the next. Moreover, the felicity of any ſtate will be greatly increaſed, by a perſon's entring upon it from a ſtate of adverſity and unhappineſs. The comparing their former with their preſent ſtate, much enhances the value of the latter. Wherefore ſuch ſaints as have been perſecuted and hardly uſed o • • th, will more ſenſibly feel the vaſtneſs and worth of the heavenly enjoyments. Mat. 5.12. Bleſſed are ye, ſays our Saviour, when men ſhall revile you, and perſecute you; rejoice, and be exceeding glad; for great is your reward in heaven. But this difference does not hinder (as I ſaid before) but that the happineſs of all ſhall be complete, and proportioned to their deſires and capacities.

6. and laſtly. To crown all that has been ſaid, of the happineſs of the juſt, in the kingdom of heaven, let us conſider that this happineſs ſhall be eternal. The felicity which they ſhall enjoy in God's preſence, ſhall never have an end. Whence it is ſo frequently called in ſcripture by the name of eternal life, and everlaſting life; (inſtances of which are numberleſs.) This is neceſſary to the perfection of the heavenly felicity. If the ſaints there were in continual apprehenſion of having an end put to their happineſs, how would it damp their joys, and leſſen their pleaſure? But on the contrary, it adds a new reliſh to their enjoyments to be aſcertain'd that they will be immutable, and interminable, that they will endure for myriads of ages, and then, be no nearer ending than at firſt. We cannot now form to ourſelves an adequate idea of this endleſs duration. Our finite underſtandings cannot comprehend infinity. But that the heavenly rewards are perpetual, and without end, is abundantly evident from the word of God. St. Peter aſſures the ſaints to whom he wrote, that there is an inheritance incorruptible, undefiled, and that fadeth not away, reſerved in heaven for them. 1 Pet. 1.4. The things which are ſeen, and which we now enjoy, are temporal and vaniſhing; but the things which are not ſeen, & which ſhall ſucceed this tranſitory ſtate, are never-ending and eternal▪ Thus I have given you ſome faint deſcription of the matchleſs glories, and unparallell'd happineſs of the heavenly kingdom: But how weak are all deſcriptions compared with the joys themſelves! The repreſentation which I have made of them, bears but a faint reſemblance of the reality. I have endeavour'd, a • far as my reaſon, and the word of God would conduct me, to decypher this happineſs to you • And what I have ſaid is ſufficient to call forth our ſtrongeſt deſires and moſt zealous endeavours, to attain theſe glorious rewards. That which is beyond the comprehenſion of our preſent faculties, we muſt patiently leave, until God ſhall ſee fit, of his abundant grace, and through the merits of Chriſt, to call us (after we have done o • utmoſt to qualify ourſelves) to the poſſeſſion of thoſe tranſcendent enjoyments. We ſhall then doubtleſs be ready to ſay, as the Queen of Sheba to King Solomon, Behold the half was not told us! The glories and excellencies, which we now behold, far exceed the utmoſt that we ever heard or conceived of them.

I now proceed according to my firſt propoſed deſign briefly to conſider the ſecond part of the doctrine contained in the text, namely,

II. That the ſaints and people of God deſire, and ſtrive after heaven, that better country. But now they deſire a better country, that is, an heavenly. This life they eſteem but a pilgrimage, or journey to another. They find nothing in this world worthy to engage their ſupreme affections: Nothing that is able to ſatisfy the deſires of a rational and immortal ſoul. They look down on all theſe worldly vanities with indifference, and ſoar aloft to thoſe bleſſed regions of glory, where are tranſcendent rewards prepared for them. Thus they deſire and ſeek after heaven.

1. As their thoughts and converſation center in that bleſſed place. The pleaſures of a virtuous courſe, the pleaſures to be found in the ſervice of God, and the glorious end of their godly race, are continually in their thoughts. They are conſtantly meditating on heaven, and the rewards that God has there prepared for them that love him. Heaven is the object of their contemplations, and it is this that influences them, in all their actions. So that "their converſation is in heaven," whilſt they dwell here on earth. All their words and ſpeeches evidently manifeſt their heavenly temper, and ſhew their ardent love to God, and their pious endeavours to pleaſe him. From theſe they derive a moſt ſublime and god-like pleaſure; living in a conſciouſneſs of the favor of God here, and a comforting and well-grounded hope of his approbation in the world to come.

2. The deſires and affections of the godly are aimed at heaven. God and Chriſt are the objects of their love, they therefore often ardently wiſh to depart hence, that they may be with Chriſt which is far the beſt of all; with that mighty ſaint and holy apoſtle Paul, they know that when their earthly houſe of this tabernacle ſhall be diſſolved, they have a building with God, an houſe not made with hands eternal in the heavens. And therefore for this they groan earneſtly, deſiring to be cloathed upon with their houſe which is from heaven. 2 Cor. 5.12. They are willing, and chuſe rather to be abſent from the body, to caſt off this vile body with all it's ſinful inſtigations, with all it's pains and ſorrows, miſeries and diſquiets, and to be preſent with the Lord, to behold his glory, and worſhip in his preſence through eternal ages. Though they enjoy here the bleſſings of a compoſed mind, and peaceful conſcience, yet they feel that their happineſs on earth is incomplete. Tho' to them, to live be Chriſt, yet to die will be ſtill greater gain. This cauſes them to deſpiſe all earth's unſatisfying enjoyments, and excite their longings and breathings after heaven.

3. Not only their thoughts and affections are placed on heaven, but all their actions likewiſe are ordered with a view to the obtaining of thoſe glorious rewards. This is the principle of their conduct, this the ſpring from whence their actions flow, and the object at which they aim. Thoſe who are thus heavenly diſpoſed, will be careful "to deny ungodlineſs, and every worldly luſt, and to live ſoberly, righteouſly and godly, in this preſent evil world," knowing that theſe are neceſſary qualifications for their admittance into heaven. It is not a vain and fruitleſs wiſhing to enjoy heaven, nor a bare aſſent to the truths of the goſpel, that will procure an entrance into thoſe bliſsful manſions. But all that hope for admittance there, muſt be careful to live a godly life, and to practice all thoſe duties that are required in the goſpel, as evidences of their being in a ſtate of juſtification and ſalvation. Belief is in order to practice, and the one is vain without the other. All therefore who are truly pious, and who ſincerely ſtrive after heaven, are careful ſo to order their converſation here, as to be qualified for happineſs hereafter. And thus muſt all do, that deſire to be godly. Thus I have ſhewn, that it is the character of the ſaints, to deſire and ſtrive after heaven. All that now remains for me to do, is to draw ſome uſeful and practical inferences from the whole.

Inference 1ſt. Hence we ſee the vanity of this world, and it's inſufficiency to make us happy. Though a man be poſſeſſed of all the good things of this life: Though he have attain'd to the higheſt pitch of affluence, and is dignified with all the honour and power his ambition could crave: Though he have riches unnumbered, and all worldly pleaſures at his command; yet with theſe only, how far is he from happineſs? There ſtill remains ſome void in his breaſt, ſome deſire which theſe things are not able to ſatisfy. Beſides, theſe outward things are fading and tranſitory, they vaniſh like a ſhadow and leave no trace behind them. And tho' they ſhould be continued to a man as long as his frail and brittle life laſts, yet how ſhort is that? What a poor compenſation will theſe fleeting and unſatisfactory pleaſures make for the loſs of happineſs to all eternity? It becomes us therefore to draw off our affections from the things of this world, & place them on heaven; to look upon this life as a journey to another; to be indifferent to the things of earth, and to ſhew by all our actions that we are aiming at a better country, even a heavenly one.

2. The conſideration of thoſe bright and glorious rewards, prepared for the juſt in heaven, ſhould excite our thankfulneſs, and draw forth our praiſes to God, for ſuch unmerited goodneſs.

We by our ſins have ſubjected ourſelves to the curſe of God's broken law, and it had been no breach of juſtice in him, to have permitted the eternal puniſhment, annexed to the violation of it, to have fallen upon us. But bleſſed be his name, he has not left us to our own ruin; he has promiſed us pardon upon our repentance; the aſſiſtance of his Spirit upon our weak endeavours; and eternal life upon our perſeverance in goodneſs. Herein is love, not that we loved God, but that he loved us, and gave his Son to die for us, to procure for us the pardon of our ſins, and to open to us the gates of heaven. O let God's love and mercy to us, enkindle our love to him: And let us manifeſt our gratitude, by our praiſes and thankſgivings; and not only ſo, but by embracing thoſe offers of grace, by performing the will of God, and laying hold on eternal life.

3. This thought, that there is a crown of glory prepared in heaven for the godly, which God the righteous judge will ſhortly beſtow upon them, ſhould ſerve to ſupport them under all the preſſures and calamities of life.

Though their circumſtances be low in the world, though they be deſtitute of the comfortable enjoyments in this life, though they be exerciſed with pains and afflictions, and tho' ſuffer perſecution from the ungodly, yet let them conſider that they ſhall ſhortly be freed from them, that they ſhall ſoon be admitted to the rewards of their ſufferings, and the happineſs of heaven, which will even be augmented by them. With theſe thoughts let them comfort themſelves, and poſſeſs their ſouls in patience. For I reckon, ſaith the apoſtle, that the ſufferings of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us. Thoſe who die in the Lord ſhall reſt in their labours. The grave will be to the godly a place of quiet: There the wicked ceaſe from troubling: There the weary are at reſt. There the priſoners reſt together, they hear not the voice of the oppreſſor. The ſmall and the great are there, and the ſervant is free from his maſter, as Job elegantly expreſſes it, 3d chap. 17, 18, and 19 verſes. Surely then they have no reaſon to complain or to be impatient under the evils of this life, ſince they will be ſo very ſhort, and will be followed with ſuch great and inconceivable rewards. Eſpecially when the apoſtle tells them, that "theſe light afflictions, which are but for a moment, ſhall work for them a far more exceeding and eternal weight of glory." 2 Cor. 4.17. By thus quietly ſubmitting to the troubles and croſſes of life, we imitate our bleſſed maſter, "who for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame." But to proceed,

4. From what has been ſaid, of the purity and holineſs of heaven, we learn the neceſſity of our being holy here, in order to our being happy there. Such as are pure in heart, and only ſuch, ſhall inherit the kingdom of God. "Without holineſs, ſays the apoſtle, no man ſhall ſee the Lord." Wherefore if we ever would get to heaven, we muſt, thro' the aids of the divine Spirit, renounce all our carnal affections, ſubdue all our depraved appetites and inclinations, mortify all our luſts and corruptions, and cleanſe ourſelves from all impurities of thought, word and deed. This, in the very nature of the thing, is requiſite to make us capable of enjoying the happineſs of heaven. For if we ſhould ſuppoſe a wicked man to be admitted into heaven, in the temper with which he left the earth, with all his grovelling deſires, and carnal affections about him; heaven itſelf would be no heaven to him. He would have no reliſh for the ſublime and ſpiritual joys of that place. He would take no pleaſure in the fellowſhip of God, whoſe nature is ſo oppoſite to his. And the ſociety of the juſt would afford him no delight: For they being ſanctified, and purified from all filthineſs, their converſation and employment will be wholly about things pure and ſpiritual, and ſo will afford no ſatisfaction to the impure deſires, and carnal propenſions of a wicked man. In fine, he would find there nothing ſuited to his depraved taſte, nothing to gratify his corrupt inclinations, and ſo he would properly be in hell, though in the manſions of the bleſſed. Thus we ſee it is not ſo much the place itſelf, as the temper of the inhabitants, that conſtitutes the happineſs of heaven. So that if we ever expect to enjoy happineſs in heaven, we muſt acquire a heavenly temper here below: The latter is both a natural, and moral qualification for the former; a natural, as it fits us for enjoying this happineſs, and a moral, as it is required by God as a condition of our being admitted to it.

5. This doctrine affords us ample encouragement, to zeal and faithfulneſs in the ſervice of God. There is an ample reward offered to them that do well, no leſs than an eternity of happineſs. This will be conferred on all the true ſervants of Chriſt; and ſuch as have moſt diſtinguiſhed themſelves in ſerving God and doing good, to their brethren, ſhall be bleſſed with a more diſtinguiſhing reward. Wherefore let us with a holy emulation, ſtrive to outvie each other in our religious courſe. Let us ſtruggle, and ſtrive with all our might, diligently to do God's will, that great may be our reward in heaven. More eſpecially let us do all the good we can to the ſouls of men, let us do our utmoſt to procure the ſalvation of our brethren; reſting aſſured, that after the reſurrection, They that be wiſe ſhall ſhine as the brightneſs of the firmament, and they that turn many to righteouſneſs, as the ſtars for ever and ever. Dan. 12.3.

Finally. Let us (as we have heard that the people of God do) long and ſeek after this heavenly country. Let us ſoar above the trifling pleaſures of this world, and fix our minds on heaven the habitation of God. Let us always keep heaven in our eye; let our ſupreme affections be placed on this; and let all our actions tend to this. Let us improve the price put into our hands. Let us ſeize the preſent opportunity, and lay hold on eternal life: Let us live as thoſe that expect a future bliſs: Let us conſecrate our lives, our faculties, and all that we are 〈…〉 , to the ſervice of our Creator, and the • ful author of our happineſs. And then when Chriſt ſhall adjudge to every one his due reward, we ſhall be admitted into his preſence, where is fulneſs of joy, and ſhall be ſeated at his right hand, where dwell pleaſures for evermore. Where our happineſs ſhall be complete, and ſhall perpetually endure, without intermiſſion and without end.

Thus, my Brethren, I have given you the firſt fruits of my labours. Since you are at preſent by a particular providence of God deſtitute of a teacher; I thought it my indiſpenſible duty, no longer to decline your repeated importunities, but to ſupply the place of your ſick paſtor, that you might as uſual worſhip God in his houſe, in a ſocial manner. I intreat you to hear and judge with candour and chriſtian charity, in conſideration of my youthful age. My will is good to edify and ſave your ſouls, however deficient my abilities may be. I beg your earneſt prayers for me at the throne of divine grace, that God would afford me his merciful aid and aſſiſtance, that I may increaſe in grace, as well as in learning; that from theſe weak and faint beginnings, I may riſe to greater & greater perfection, and may be qualified for eminent uſefulneſs in that ſacred & important office in which I have now engaged▪ • ay God grant that I may be an inſt • 〈◊〉 in his hands of converting ſinners, edi • • g ſaints, and promoting his cauſe and kingdom in the world. And that I may have the ſpirit of holineſs dwelling in me, that whilſt I preach to others I my ſelf may not be a caſtaway.

THERE is no queſtion of ſo great importance for a rational and immortal ſoul to aſk, as that of the Jailor, "What ſhall I 〈◊〉 to be ſaved?" This is the grand ſtudy, and enquiry of every pious and underſtanding man; being that, on the right reſolving of which an eternity of happineſs depends. It was to clear up this important point, that the Son of God himſelf came down from heaven; and by his doctrines, precepts, and example, pointed out the only effectual way, whereby mankind can eſcape the pollutions of the world, and attain the regions of eternal bliſs. And in order to the inſtruction of after ages, he has left behind him the ſacred records of his will, written by holy men under the direction and inſpiration of his bleſſed Spirit, that none might be ignorant of the way of ſalvation, wrought out and revealed by him. "Thus has Chriſt Jeſus aboliſhed death, and brought life and immortality to light by the goſpel." Mankind being ſinners, there appears no way to unaſſiſted reaſon, whereby God can, conſiſtent with the honor of his perfections and laws, overlook their tranſgreſſions, and receive them into favour and happineſs with himſelf. But in conſulting the goſpel revelation, how are we ſurpriſed to find, that God has in infinite wiſdom contrived, and in infinite mercy revealed and executed a plan of grace, whereby all his glorious attributes ſhine unſullied, and yet mankind is put into a capacity of obtaining eternal ſalvation.? For "God ſo loved the world as to ſend his only begotten Son," &c. This is an undeſerved favour. The free gift of God—as is declared by the apoſtle in the text. By grace are ye ſaved, &c.

The apoſtle begins this chapter by ſhewing the Epheſians what a deplorable ſituation they were in, before they were quickned by divine grace. He deſcribes them as "dead in treſpaſſes and ſins—walking according to the courſe of this world, and according to the prince of the power of the air—having their converſation in the luſts of the fleſh, fulfilling the deſires of the fleſh and of the mind—and being by nature children of wrath." "But" proceeds the apoſtle, "God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in ſins, hath quickned us together with Chriſt, has raiſed us up, and has made us ſit together in heavenly places in Chriſt Jeſus." So that it was owing to the free grace of God alone, that they were renewed in the temper of their minds, and from a ſtate of expoſedneſs to the divine wrath, and eternal death, were brought into a ſtate of ſalvation. This is more fully declared in the text, wherein we are told, that the ſalvation of believers is of the free grace of God, and that the qualification herefor on their part, is faith in Jeſus Chriſt. From the words I ſhall attempt theſe three things.

1. I am to ſhew that it is of the free grace of God alone that any are ſaved. By grace are ye ſaved, &c. It was the unconſtrained benevolence of the divine nature, that publiſhed the tenders of mercy, and made eternal life obtainable by us. It is a free and unſollicited favour, to which God had no extraneous motives or excitements, nothing but his benevolence and good will. "He firſt loved us," and that when by ſin we had rebelled againſt him. We being ſinners and could do nothing to call forth the divine mercy, there was nothing in us but our miſery to move his pity and compaſſion. Our juſtification therefore and ſalvation is often called by St. Paul, "the free gift." Which ſeems at firſt ſight in ſome meaſure to oppoſe or interfere with this, are the ſatisfaction of Chriſt, and the doings of our own? But neither of theſe deſtroy the freeneſs of God's grace in our ſalvation. For,

1. Though it is granted that Chriſt made full atonement for our offences, and ſo paid down our ranſom for us, yet nevertheleſs it is of the free grace of God that we are juſtified and ſaved. For it was God himſelf that provided a Saviour for us. From motives of love and kindneſs only, he gave this unſpeakable gift of a redeemer to the world, that thereby he might ſhew mercy to us conſiſtent with the honour of his perfections. So that the mediation of Chriſt, and all that he did and ſuffered for us, is to be conſidered only as the means made uſe of by God in executing his ſcheme of mercy, and not as the motive that prompted him to ſhew mercy to man: It is not the cauſe, but the fruit and conſequence of the exertion of his free and undeſerved grace and favour towards us. It is thus that the ſcriptures repreſent the matter. "In this was manifeſted the love of God towards us, becauſe that God ſent his only begotten Son into the world, that we might live thro' him." "Chriſt who knew no ſin was" by the gracious appointment of God "made ſin for us," the chaſtiſement of our peace was on him, and by his ſtripes we are healed. God was in no way obliged to provide a ſurety to bear the puniſhment of our ſins, and diſcharge our debts for us; neither was he obliged, when a redeemer freely offered himſelf to ſuffer for us, to accept of his ſufferings as ſatisfaction for our offences. So that the miſſion of Chriſt was of free grace, his undertaking the office of mediator was of free grace, and God's accepting his merits and ſufferings for the juſtification of believers, is likewiſe of free grace. Hence as the apoſtle ſays, we are "juſtified freely by his grace, through the redemption that is in Jeſus Chriſt; whom God hath ſet forth to be a propitiation, through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins that are paſt, through the forbearance of God:—That he might be juſt, and the juſtifier of him that believeth in Jeſus." Rom. 3.24, 25, and 26. So far then is the ſatisfaction and meritorious ſufferings of Chriſt from infringing the free grace of God in our juſtification, that it is the greateſt inſtance of his free and undeſerved love towards us. "Herein is love, not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins." 1 John 4.10.

2. Neither is the free grace of God any ways leſſened, by any works of holineſs performed by men, to qualify themſelves for the ſaving gift. The apoſtle Paul is very earneſt in affirming and proving that no man can be juſtified by any deeds of his own, done in conformity to the law. If indeed any man had fully anſwered the demands of the law, ſo as to ſtand juſtified and uncondemned, when that is made the ſtandard of judgment, then "the reward would juſtly be reckoned, not of grace but of debt:" He might claim the reward as his due. But this is not the caſe. There is no one but has tranſgreſſed the law, and ſo ſubjected himſelf to it's curſe. For the law is very ſtrict and peremptory in pronouncing "every one curſed that continueth not in all things that are written in the book of the law to do them." But as many as are under the law and expect juſtification by it, are under the curſe. For, ſays the apoſtle, "all are gone out of the way—there is none righteous, no not one." Agreable to which ſaith the wiſe man, "There is not a juſt man upon earth that doeth good and ſinneth not." Since therefore all mankind have rendred but a very imperfect obedience to the divine law, and conſequently are under the curſe of it, they cannot be juſtified by it. For the law cannot condemn a man as a tranſgreſſor, and at the ſame time vindicate him as righteous. So that it muſt be by the free grace of God, through the redemption of Jeſus Chriſt, that any man is juſtified and ſaved; ſince all that we do merits no reward, but leaves us ſtill debtors to the law. Not by works of righteouſneſs that we have done, ſaith the apoſtle, but according to his mercy be ſaved us, by the waſhing of regeneration, and renewing of the holy Ghoſt; which he ſhed on us abundantly through Jeſus Chriſt our Saviour; that, being juſtified by his grace, we ſhould be made heirs according to the hope of eternal life. Titus 3.5, 6, 7. It would reflect highly o • the divine wiſdom in conſulting a redeemer, and would deſtroy the neceſſity of any mediator, to ſuppoſe that we by any works of ours, could claim the divine acceptance. For "if righteouſneſs comes by the law, then Chriſt is dead in vain." "Then faith is made void, and the promiſe made of none effect." For the promiſe of juſtification to thoſe that believed in Chriſt, and depended on his righteouſneſs alone herefor, would be vain and uſeleſs, could we be juſtified by the law, in conſequence of any deeds of ours done is conformity to it. But ſince it is impoſſible that any ſhould make void the promiſes or deſigns of God, it is evident, that it is of the free and abundant grace of God alone that any of the ſinful children of men are juſtified and ſaved. Indeed it is not only on account of our being debtors to the law, that we an ſaved by grace, but the ſame divine grace would be exerciſed in our ſalvation were we free from the law. For ſuppoſe a man ſhould render perfect obedience to the divine law, and not tranſgreſs it, in one ſingle point, yet ſtill he would merit nothing; and having done no more than his duty, ſepara • from the divine promiſe, he would 〈◊〉 entitled to no reward. Juſtification indeed be might claim as his due: For he being really righteous, deſerves to be eſteemed and vindicated as righteous. Wherefore though ſuch a one could not be looked upon as guilty in the ſight of God, and conſequently not liable to puniſhment; yet ſeparate from the promiſe of God, who has connected juſtification with ſalvation, and has ſaid that "whom he juſtifies, them he alſo will glorify," ſeparate from this I ſay, he would not be entitled to eternal life in heaven. If then the beſtowment of eternal happineſs on man would be of grace, even if he perfectly anſwered the demands of the law, what ſuperabounding grace is exerted in ſaving any, when "all have ſinned and come ſhort of the glory of God?" But I proceed to conſider,

II. The grand qualification requiſite in thoſe who ſhall obtain ſalvation. By grace are ye ſaved thro' faith." It is only thro' faith therefore that ſalvation is obtained. In the juſtification of a perſon by which he is put into a ſtate of ſalvation, there are three things requiſite, grace, Chriſt & faith. The free grace of God is the prime or impulſive cauſe of man's ſalvation; the righteouſneſs of Chriſt is the ſole meritorious cauſe; and faith in him, is the qualification required in thoſe that receive this ſalvation, and is that by which alone the righteouſneſs of Chriſt is imputed to any for juſtification.

Faith, in the ſimple notion of it, is an aſſen, or perſuaſion of the mind relating to any truth upon the teſtimony of others. The object of chriſtian faith is the revealed word of God, eſpecially the goſpel of Chriſt and his apoſtles. It is, as the apoſtle phraſes it, "the belief of the truth as it is in Jeſus." But all that believe Chriſt and his goſpel, are not poſſeſſed of ſaving faith. When our Saviour preached to the Jews at Bethany, "many of the chief rulers believed on him:" But they ſtill remained in a ſtate of condemnation, and loved the praiſe of men more than the praiſe of God. John 12.43. And ſuch is the faith of many profeſſing chriſtians at this day. It is hiſtorical & ſpeculative only; it is the reſult of education, rather than a ſerious and pious confidence in the teſtimony of God, and does but faintly affect their hearts, and influence their actions. It may rather be ſaid of them, that they do not diſbelieve the goſpel, or do not concern themſelves about it, whether it be true or not, than that they have a poſitive belief of it, or a firm perſuaſion of the truth of thoſe important matters contained in it. But he who is the ſubject of ſaving faith, hath a realizing and affecting view of ſpiritual things. He receives the truths of the goſpel, "not as the word of man but as the word of God," and relies on Chriſt alone for ſalvation. The eyes of his underſtanding being enlightned, he is enabled to view divine truths in their ſpirituality and importance, as what intimately concern him, and ought ſuitably to affect him. The natural product of this faith is love to God, and delight in his worſhip and obedience. It is a faith that works by love, and purifies the heart. It is a faith that overcometh the world; ſo as that the ſubject of it is not conformed unto this evil world, but is transformed by the renewing of the holy Ghoſt, and created anew in Chriſt Jeſus unto good works. For whoſoever believeth that Jeſus is the Chriſt, ſays the apoſtle John, is born of God: And whoſoever is born of God ſinneth not, does not allow himſelf in known tranſgreſſions, but keepeth himſelf, and is careful to conform his converſation to the example of Chriſt, and the precepts of the goſpel.

Thus the true chriſtian faith, or that faith which juſtifies and ſaves, is ſuch a firm and realizing perſuaſion of the truth of the goſpel, as powerfully influences the heart and affections, and diſpoſes to a chearful compliance with all the divine commands. Such was the faith of Abraham, the father of the faithful, who "by faith, when he was called to go out unto a place which he ſhould afterwards receive for an inheritance, obeyed." And ſuch was the faith of all the ancient Patriarchs, as the apoſtle to the Hebrews ſhews at large;—and this is the faith which the apoſtle James ſhews to be neceſſary to our juſtification. We are not juſtified by a dead and unactive faith, but by ſuch a faith as is a lively and powerful principle of holy actions, as exerts and evidences itſelf by good works, as is declared in the 2d chapter of St. James's epiſtle. St. Paul likewiſe aſſures us, that all, whatever their belief is, "who obey not the goſpel of our Lord Jeſus Chriſt, ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and the glory of his power." 2 Theſſ. 1.9. Works of obedience then, or the bleſſed fruits of faith, are the beſt and only ſure evidence by which the faith of God's elect, may be diſcerned from the faith of ſuch as remain in an unjuſtified ſtate. And that faith in this view of it, is the condition on which the ſaving benefits of Chriſt's mediation are conferred upon us, or the qualification required in order to our being juſtified before God, and admitted to eternal life, is evident from ſcripture, and from the nature of the thing. John 3.36. He that believeth on the Son hath everlaſting life; but he that believeth not the Son, ſhall not ſee life; but the wrath of God abideth on him. In the Greek it is, "he that obeyeth not the Son," without which none does truly and ſavingly believe. It is neceſſary that mens hearts ſhould be purified by faith, before they can be fitted for the holy enjoyments of heaven. By faith they realize things not ſeen, conquer the world in their affections, and look ſupremely at God and heaven:— It is through faith then that any are ſaved. But here leſt we miſtake, it is neceſſary that we make a proper diſtinction. Though believers only are juſtified and ſaved; yet their believing is not the meritorious cauſe of their ſalvation. It is not for the ſake of any thing that the perſon is or has, that he is acquitted from guilt, and admitted into favour and happineſs with God: But the reward proceeds wholly from the free grace of God, and is conferred ſolely on account, or in conſideration of the righteouſneſs wrought out by Jeſus Chriſt. Faith is to be underſtood as ſubordinate to theſe. For if we rely on our faith as that in the ſole virtue of which we ſhall be juſtified and ſaved, or as the conſideration entitling us to theſe, we do as truly make void the grace of God, and the death of Chriſt, as if we relied on the merit of our works to ſave us. Unerring wiſdom has ſeen fit to conſtitute his plan of mercy, as that the ſaving benefits of redemption ſhould be conferred only on ſuch as believe on him; not becauſe their faith has any merit or tendency in itſelf to procure theſe benefits; but becauſe it is moſt ſuitable to the honor of his majeſty, to confer them on ſuch as believe on, and truſt in, the proffer'd Saviour, rather than on ſuch as deſpiſe and reject him. "Without faith it is impoſſible to pleaſe God." "Believe on the Lord Jeſus Chriſt and thou ſhalt be ſaved." I proceed now to conſider the

IIId and laſt thing propoſed from the text, viz. To ſhew how, or in what ſenſe this faith is ſaid truly and properly to be the gift of God. But here by the way, I would juſt remark, that this laſt part of the text is expreſſed ſomewhat ambiguouſly (as well in the original as in our tranſlation) and accordingly expoſitors differ in their interpretation of it. Some [as Poole, Clarius, &c.] refer the laſt words, "it is the gift of God," to the whole preceeding ſentence: "By grace ye are ſaved," &c.—and ſo underſtand it, that ſalvation is the gift of God.—Others again [as Henry, Grotius, Burkitt, &c.] refer it to the ſubſtantive immediately foregoing, and ſuppoſe that what the apoſtle deſigned to affirm, was, that the faith through which we are ſaved, is the gift of God. I ſhall prefer the latter ſenſe as it is the common acceptation, and as it is agreable to what this ſame apoſtle, who is the beſt interpreter of his own meaning, ſays in another place, Phil. 1.29. "Unto you it is given, to believe on him." So that what I have to enquire into is, how this faith by which we are juſtified and ſaved, is the gift of God; or in what ſenſe it is properly ſaid to be the gift of God? To this I anſwer—

1. Negatively. Faith is not ſo the gift of God, as to prevent or ſet aſide the neceſſity of all endeavours of our own to obtain it. It is very plain from the whole tenor of ſcripture, from the exhortations, commands, promiſes and threatnings, which are found in almoſt every page, eſpecially of the new Teſtament. It is very evident from theſe, I ſay, and will appear ſo to every one, that peruſes them, with a careful and impartial eye, that we are not to ſit idle and indulge ourſelves in ſin, 'till God ſhall ſee fit to inſpire us with this ſaving virtue; but that we are to be up and doing, exercing ourſelves and faculties in the uſe of thoſe means, which God has appointed to fit us, for the beſtowment of his grace and ſpirit, and by which alone he ordinarily communicates them.— Why elſe are we ſo often called upon to believe, repent, &c. and threatned with aggravated damnation if we comply not? Why does he not rather ſay to us, as to the Iſraelites at the red, ſea, "Stand ſtill, & ſee the ſalvation of the Lord?" This were more proper and ſuitable language to be addreſſed to us, if there is nothing for us to do preparatory to, or in concurrence with, the ſaving work of the Spirit in our ſouls, than that which we find in the new Teſtament, "Repent and believe the goſpel—and he that believeth not ſhall be damned—He that hath ears to hear, let him hear—Conſider the mighty works and miracles wrought among you, & be perſuaded by them to believe on me, otherwiſe it ſhall be more tolerable for Tyre and Sidon, for Sodom and Gomorrha, in the day of judgment, than for you—ſtrive to enter into the ſtrait gate;" and innumerable other texts of like import. When the Jailor in conſternation beſought Paul & Silas, what he ſhould do to be ſaved, they did not tell him that he had nothing to do but ſit ſtill, 'till God ſhould work faith in him; but their anſwer was, "Believe on the Lord Jeſus Chriſt and thou ſhalt be ſaved." So when Simon the ſorcerer by his avaritious and mercenary diſpoſition proved himſelf to be "in the gall of bitterneſs, and bond of iniquity." The apoſtle in order that he might be extricated from this woful ſtate, does not adviſe him to • dolence and inactivity, and a contempt of the inſtituted means, as of no avail with God; but he directs him to "repent of this his wickedneſs, and to pray to God, if perhaps the thought of his heart might be forgiven him." Let us now ſee whether the apoſtles in this reſpect taught any thing different from what their great Lord and maſter taught before them. In the 6th chapter of John at the 27th verſe, we find our bleſſed Saviour exhorting the people to "labour for the meat that endures unto everlaſting life." On which ſome of his ſurrounding audience propoſe to him this queſtion, "What ſhall we do that we may work the works of God?" Jeſus anſwered, "This is the work of God," or this is the work which God requires of you, "that ye believe on him whom he hath ſent." Now if God in the beſtowment of faith ſuperſedes all human exertions, why does Chriſt mention it as a work required of them? Why does he not rather ſay, This is what God requires of you, that you wait in carnal indolence and ſloth, 'till you receive the irreſiſtible impulſe of the ſpirit of grace begetting faith in your hearts? Thus it appears according to the doctrine of Chriſt and his apoſtles, that it is not only the duty of holy and regenerated perſons, to attend • the means of grace in order to the increaſing their faith, but that it is alſo the duty of ſuch as are not as yet ſubjects of ſaving faith, • be zealous and induſtrious in the uſe of th • ſame inſtituted means, in order to the beg • ting this faith in them. "Of his own w • begat he us, with the word of truth." Th • we cannot by our own ſtrength conve • ourſelves, or work a ſaving faith in o • ſouls, is an eſtabliſhed undoubted truth. I • is to God's grace and not to themſelves th • any are indebted for this bleſſed work. B • though without Chriſt we can do nothing, y • with him we can. "I can do all things, • ſaith the apoſtle, "through Chriſt ſtrength • ning me." The operation and aſſiſtance • the ſpirit with us, the ſcripture makes an argument why we ſhould work out our ſalvation, namely, becauſe it is God that worketh in us both to will and to do of his own good pleaſure. And this is ſufficient encouragement for us to work, ſince we know that o • labour ſhall not be in vain in the Lord. But faith, ſay you, is the gift of God.—Very true.—But how is this gift conferred? Or in what way is it communicated to us? The apoſtle will reſolve this queſtion for us, "Faith cometh by hearing, and hearing by the word of God." We are conſidered by God as moral and accountable agents, as beings endued with underſtanding and will; and God requires that we make uſe of our rational faculties in matters of religion and faith. Otherwiſe what need have we of any written revelation at all, if the belief of divine truths is wrought in us wholly by the more compendious way of divine illumination? Particularly, of what uſe are the many miracles wrought in confirmation of chriſtianity, if not to convince us by rational evidence? It is on theſe that Chriſt himſelf reſts the ground of our faith on him. "If I do not the works of my father, ſays he, believe me not; but if I do, though ye believe not me, believe the works; that ye may know and believe that the father is in me, and I in him." John 10.37, 38. Why is it ſo frequently recorded of the apoſtles that they reaſoned with their hearers, proving from the ſcriptures, &c. that Jeſus was the Chriſt, if faith is wrought in us by the Spirit without the uſe of our own faculties and powers? If we are not to apply our diligence to reading and hearing the word, and to weigh in our minds the proofs offered for our rational conviction, the multitude of miracles wrought by Chriſt and his apoſtles, were to no end, and the works themſelves, as well as the records of them, are wholly ſuperfluous. But this cannot be. Beſides, if there is nothing leſt for us to do, how do we incur ſo great gui • by not believing? And how ſhall we qui • God of injuſtice, when he ſays, "He that believeth not ſhall be damned?" If there is nothing required of us, we cannot certainly merit eternal puniſhment for doing nothing.

Moreover, that we may farther ſee the conſiſtency between human endeavours, and the aſſertion in the text, let us conſider, that God is ſaid in ſcripture to be the giver, not only of faith, but of every good and perfect gift. Our corn and wine, and whole bodily ſuſtenance, are as truly the gifts of God, as faith and other ſpiritual gifts. But as God does not in the ordinary courſe of his providence, confer theſe temporal gifts, but thro' human induſtry in the uſe of the means adapted to obtaining them, ſo alſo it is with the gifts of the ſpirit. They are not ordinarily conferred but only on ſuch as are induſtrious to refrain from ſin, and to pleaſe God in the ways of his appointment. Not but that God ſometimes is "found of them that ſeek him not," as well in the obtaining of ſpiritual as of temporal favours. Thus it was with St. Paul, and many others in his day, and perhaps ſome in our's too. But as both ſcripture and experience abundantly teſtify, that this is not the ordinary way of God's dealing with men, we have no right or reaſon to expect the ſpiritual gifts of God, without the uſe of our own faculties and endeavours. Nay this would be as abſurd, as for a man who is deſirous of getting an eſtate, to fit ſtill and wait for ſome extraordinary interpoſition of providence in his favour. As ſome have been wrought upon, and converted by God, excluſive of all previous endeavours, or wiſhes of their own, ſo ſome have grown rich excluſive of their own pains and foreſight: And both of them are extraordinary, and out of the common courſe of God's dealings with men. But I proceed in the

2d Place, to ſhew, poſitively, how this faith by which any are juſtified and ſaved, is truly and properly the gift of God. This I ſhall do in two or three particulars. And,

1. It is God that gave the object of faith, viz. Chriſt and his goſpel. He who delights in the good and happineſs of his creatures, ſo ſoon as man had fallen and forfeited his favour, was pleaſed of his free and unſollicited benevolence, to enter into a new covenant with him, and conſtitute a mediator, through whom he might be juſt and yet the juſtifier of thoſe that ſhould believe in him. An early promiſe of this God gave to Adam, immediately after the fall, "that the ſeed of the woman ſhould bruiſe the ſerpent's head▪ This glorious Advocate and Redeemer 〈◊〉 ſhadowed out by many types and figure under the moſaic diſpenſation, and was prophetically deſcribed by the prophets of th • old Teſtament, under the inſpiration of th • Spirit of God. At laſt when the fulneſs o • time came, the Meſſiah appeared on earth, and by his meritorious ſufferings he purge away our ſins on the croſs, and by the ſtri • and holy obedience of his life, perfectly anſwered the demands of the law; that ſo "the righteouſneſs of God might be by faith in Jeſus Chriſt, unto all, and upon all them th • believe." Moreover, it is God that dictated and revealed the goſpel, which contains the doctrines of the chriſtian faith, and the duti • of the chriſtian life.

All this was done without any concurrence, ſollicitation or endeavours, on the part of man. As God therefore gave Chriſt, and his goſpel, to be believed by man, he may truly and juſtly be ſaid, to be the giver of the chriſtian faith.

2. God is the giver of faith, as he is the author of thoſe arguments which were deſigned to convince and perſuade the natural reaſon of men. God not only ſent his Son to publiſh the glad tidings of ſalvation, but he alſo accompanied his miſſion, with ſuch glorious proofs and atteſtations as render all men inexcuſable who do not believe on him. Thus, by a voice from heaven, the manſion of his glory, he declared him to be his "beloved Son in whom he was well pleaſed." The Saviour through the whole courſe of his miniſtry, wrought by his divine power many great, ſignal and evident miracles, to confirm the faith of his diſciples, and that all men might have ſufficient evidence to believe on him: And to theſe he himſelf frequently appeals for the truth of his divine miſſion. And after his aſcenſion his apoſtles were enabled, by the effuſion of the holy Spirit on them, to work miracles in his name, for the conviction of the world: "God himſelf bearing witneſs to the truth of their preaching, both with ſigns and wonders, and divers miracles, and gifts of the holy Ghoſt." But the greateſt outward teſtimony, which the Spirit of God has given of the truth 〈◊〉 Chriſt's miſſion, is, his reſurrection from the dead. By this "he was declared to be the Son of God with power." St. Paul, in his ſermon at Athens, having mentioned the important article of a future judgment by Jeſus Chriſt, gives this as the confirmation of it, "whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead." In the original it is, "given faith to all men." Acts 17.31. Thus God is the giver of faith, as he gives thoſe means and arguments by which faith, as a rational conviction, is wrought in the ſoul.

3dly and laſtly. Faith is the gift of God, more eſpecially in reſpect to the Spirit of God, by which this faith is produced in the heart, and without the inward efficacy and operation of which, it never becomes an abiding and effectual perſuaſion and principle of holineſs in any perſon. It is the Spirit of God that worketh in us the work of faith with power; and not the mere exertion of our natural faculties, which being depraved and diſabled by ſin, are inſufficient for this work. But then the method ordinarily made uſe of by the ſpirit of holineſs in working faith in the hearts of men, is not immediate inſpiration, or a mere ſupernatural and irreſiſtible impulſe, in which man is wholly and entirely paſſive; but a proper improving and directing theſe faculties we already poſſeſs, concurring with them, and propounding proper means and motives to them. The ſpirit does not implant in our minds any new faculties or powers which we had not before, neither does it infuſe into them any new truths, beſides them contained in the holy Bible, which is a perfect rule of faith and manners. But by the Spirit of God ou • underſtandings are ſtrengthned, & the truths of the goſpel propoſed to them in a new and ſtriking light. "The eyes of our underſtandings being enlightned, that we may know what is the hope of his calling," &c. By the Spirit, the arguments or evidence of the chriſtian faith are propounded, and our minds held fixt and intent on the conſideration of them: The prejudices of our minds againſt the goſpel are removed, our luſts and paſſions ſuppreſſed, and our minds freed from the wrong bias they induce. By the Spirit our faculties, though not materially changed, are refined, purified, and freed from that deprevation which ſin has brought upon them.

It is by ſuch means as theſe, generally, that the Spirit of holineſs works faith in the hearts of men, and not by ſuch an irreſiſtible impulſe as ſupercedes the uſe of our own faculties and endeavours. We cannot, on the one hand, by our own ſtrength alone, produce a ſaving faith in our hearts, or change in our ſouls; the influence and operation of the holy Spirit (which by the promiſe of God will not be withheld from our ſincere endeavours and requeſts) is abſolutely requiſite: And on the other hand, the concurrence of our own powers and endeavours, is ſo neceſſary as to render us abſolutely inexcuſable, if we remain deſtitute of this ſaving grace. The we ſee that faith is truly and properly • gift of God, and yet we are juſtly condem • ed, if we die in an impenitent and unbel • ing ſtate.

Nothing therefore now remains for me • do, but that after the example of Chriſt • his apoſtles, I earneſtly perſuade and exh • you to repent and believe the goſpel. Fa • is the root of all the other graces, which • flouriſh or decay, according to the ſtreng • or weakneſs of this. It is of infinite imp • tance therefore, that our faith be firm • well eſtabliſhed. In order whereto conſid • ſeriouſly, and weigh in your minds thoſe arguments which God himſelf makes uſe • for your conviction. Carefully ſtudy and attend to the word of God, with deſire to diſcover the truth, and reſolution to embrace it. Ponder and ſearch out all thoſe traces of the Deity, which ſhine ſo conſpicuous, both in his works, and in his word. Be much in prayer to God, and diligent in your attendance on all thoſe means & ordinances, which he has appointed for the begetting and increaſing of faith in you.

Perhaps there will ſtill lye in ſome of your minds, an objection of this fore: To what purpoſe is it for me to ſtrive, and why do you exhort me to all theſe duties, ſince all • • n do is of no avail, unleſs God concur with • e, and grant me faith after all? The truth of the aſſertion I allow, but not of the conſequence. For conſider an inſtance ſomewhat parallel. Thoſe of you that are huſbandmen, why do you take ſo much pains to plough and manure your fields, and ſow your grain? Your labour will all be vain and fruitleſs, unleſs God concur with your endeavours, grant you refreſhing ſhowers, and the warm influences of the heavens, to draw forth, quicken and mature the ſeed you ſow. But was this ever conſidered by any as a good reaſon, why he ſhould ſit ſtill and not labour at all? Do you not all induſtriouſly purſue the means ſuited to your deſired end, and leave the event to providence? And with reaſon; for though you cannot enſure the ſucceſs of your labours, yet this you are pretty well aſſured of, that without your labour and induſtry in the means, you will not obtain what you ſeek. But though you all think your labour and induſtry reaſonable in this inſtance, yet herein you act with much leſs certainty of ſucceſs, than in that I am perſuading you to. For God never promiſed that he that plougheth and ſoweth ſhould inevitably reap the fruit of his labours; but he has promiſed the aſſiſtance of his holy Spirit, to all ſuch as ſincerely aſk it of him, with earneſt deſ • to do his will. "Aſk and ye ſhal receive • ſeek and ye ſhall find," &c. Faith is no • only repreſented in ſcripture, as a gift of God, and work of his Spirit, and ſo promiſed as a bleſſing and privilege under the goſpel; but it is alſo commanded us as a duty, which ſhews the neceſſity of o • endeavours. Therefore I ſay, come unto Chriſt, weary and heavy laden with the burden of your ſins, and rely on him fo • ſalvation. Endeavour daily to increaſe and ſtrengthen your faith in him, and more and more to evidence it, by works of obedience and holineſs, knowing that be that believeth • not, is not condemned; but he that believeth not, is condemned already, becauſe he hath not believed in the name of the only begotten Son of God. John 3. 18.

THE creatures of God are of two kinds, material and immaterial, or body and ſpirit; ſome of the ſuperior ranks of creatures are, ſo far as we can judge, like the great Creator himſelf, pure ſpirit, without any mixture or conjunction of matter.

But the things with which we are chiefly converſant here on earth, are material objects, deſtitute of any incorporeal ſubſtance. Man is a compound of both. He is the bond of union between the two worlds of body and ſpirit: An immaterial ſoul, being in him • by ſome inconceivable bands, connected with a material body. How unimbodied ſpirits perceive and know things, we cannot determine. But we, while we exiſt in theſe bodies, derive through them our moſt perfect knowledge of external things. We ſee, hear, and feel the objects around us, and thereby come to the infallible knowledge of, their exiſtence, and theſe ideas being communicated to the mind, the immaterial ſoul can reflect on them, and judge and reaſon about them. But as to ſuch things as are of a ſpiritual nature, and ſo fall not under the cognizance of our bodily ſenſes, or things that are at ſuch a diſtance as to be beyond the reach of ſight and ſenſe, our knowledge of them is leſs diſtinct and certain: They are not the objects of ſenſe, but of faith, which is a ſomewhat leſs degree of evidence than that of ſenſe. When we ſee any thing plainly exiſting before our eyes, we do not ſay we believe that ſuch a thing is, but we know it, becauſe we have the greateſt and ſureſt evidence of it that we can poſſibly have of any thing. But when we determine concerning any thing of a ſpiritual nature, or any thing that exiſts or is tranſlated beyond the reach of our ſenſes, our evidence or knowledge of this is called faith, and we ſay that we believe that it exiſts, or is ſo and ſo. And this evidence of faith ariſes not from ocular demonſtration (for then it would not be faith, but fight): But it ariſes from the moral probability or certainty of the thing, or elſe from the teſtimony of ſome other perſon or perſons. And ſo that the certainty of the thing to be believed is greater and more infallible, according as the moral evidence of it, or the reaſons drawn from the thing, are more convincing, or as the perſon on whoſe teſtimony • e receive it, is more credible and able to give a certain account. It is thus that the apoſtle defines faith, making a diſtinction between it and fight; faith is not the evidence of things ſeen, but "the evidence of things not ſeen." Heb. 11.1. It is alſo called "the ſubſtance, or confident expectation of things hoped for:" Which muſt evidently mean things future and inviſible; for "hope that is ſeen is not hope: For what a man ſeeth, why doth he yet hope for? But, we have hope for that we ſee not." Having thus ſhewn what is the evident meaning of the apoſtle, in his deſcription of the chriſtian walk in the text, which is by faith, not by fight; we will proceed to a more diſtinct conſideration of the words. In which I ſhall attempt to ſhew the four following things, viz.

I. To prove the truth of the propoſition, that chriſtians walk by faith, and not by ſight.

II. To ſhew the reaſons why we may ſuppoſe it was ſo ordered by God, or the ſuperior advantange of ſuch a conſtitution to any other.

III. Shew that ſuch a repreſentation of the chriſtian walk, does not weaken the ground • of our faith, or the certainty we have of ſpiritual things.

IV. That it is both our duty and intereſt to walk by faith, and not by ſight.

1. I am to ſhew, that the chriſtian life is a life of faith, or that chriſtians in this world walk by faith and not by ſight.

All who direct their walk chiefly with reſpect to God and the things of another world, which are beyond the ken of our bodily ſenſes, (as all true chriſtians do) are properly ſaid to direct their walk by faith. For unleſs they have a full perſuaſion of theſe things by faith, they have no evidence of them at all; and ſo it is highly abſurd, as well as impoſſible in the nature of things, that they ſhould make theſe the aim and end of our conduct. For who would take pains to pleaſe a being of whoſe exiſtence they doubted? Eſpecially if this command thwarted their natural, though corrupt inclinations. Or who would deny himſelf any preſent enjoyments or ſatisfactions, for the ſake of any inviſible good, unleſs he was fully perſuaded in his mind that there were ſuch goods? But • s it is the character of all true chriſtians ſo to do, it is evident that they firmly and on good grounds believe theſe, though they ſee them not. Like the Patriarchs of old, they live and "die in faith, not having yet received the promiſes, but having ſeen them afar off by an eye of faith, they are perſuaded of them, and embrace them, and ſo confeſs that they are but ſtrangers and pilgrims on earth." Even in reſpect of God, though wherever we turn our eyes we behold his footſteps, the marks and traces of his infinite wiſdom, power and goodneſs, which furniſh us with undeniable evidence of his exiſtence; yet ſtill this is the evidence of faith and not of ſight: For "no man hath ſeen God at any time." The ſupreme Jehovah, "who only hath immortality, dwelleth in the light which no man can approach unto, whom no man hath ſeen or can ſee. "None can ſee his face and live" in theſe bodies. "Oh that I knew where I might find him, ſays Job, that I might come even to his ſeat!—Behold I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: He hideth himſelf on the right hand that I cannot ſee him. But he knoweth the w • that I take; therefore am I troubled at hi • preſence; when I conſider, I am afraid of him." "God hath made all nations • men," ſays St. Paul, and endued them with noble faculties and powers of ſoul, not that they might behold God with their bodily eyes, but "that they ſhould ſeek the Lord if haply they might feel after him and find him, though he be not far from every one • us; for in him we live, and move, and ha • our being;" as even the heathens have believed and teſtified. Acts 17. 27. Th • though God being a Spirit is not the object of ſight, yet being diſcernible and clear • the eye of faith, believers walk as ſeeing him who is inviſible. The apoſtles indeed an • their cotemporaries, had the happineſs to ſee the Lord Jeſus Chriſt, who is the image of the inviſible God, in perſon, or with the eye of ſenſe; but chriſtians in after ages know • him only by faith, or the evidences of hi • word and ſpirit. "Whom having not ſeen, we love; in whom tho' now we ſee him not, yet believing, we rejoice with joy unſpeakable and full of glory." And thus it is likewiſe with regard to future joys, and future torments. The enjoyments of heaven and ſpiritual enjoyments, and the puniſhments o • hell are the torments of the ſpirits of th • wicked. "Neither eye hath ſeen, nor ear heard, either the things which God has prepared for them that love him, or for them that • e him. But God has revealed them unto us by his ſpirit." But though the glories of the heavenly world are too dazzling, and too diſtant for mortal eyes, yet chriſtians in this life have a full aſſurance of hope, and realize them to their view by faith, and ſo live under the conſtant influence of them. None of us have ever ſeen the manſions of glory • ove, or place of God's wrath beneath; but notwithſtanding this, we firmly believe, and • fully perſuaded that there are ſuch ſcenes • r places, from the dictates of our own minds and conſciences, from the reaſonableneſs and neceſſity of the thing, but more eſpecially from the expreſs word, the promiſes and threatnings of an unchangeable God that cannot lie. So likewiſe thoſe paſt things which the ſcriptures reveal to us, though we ſaw them not tranſacted, yet by faith we are fully perſuaded and convinced of them.— "Through faith, ſays the apoſtle, we underſtand that the worlds were framed by the word of God, ſo that the things which are ſeen were not made of things that do appear." We were none of us preſent at the making of the world. We ſaw not the beauteous frame of nature ſpring into exiſtence at the all prevailing fiat of God. We f • not light ariſe and darkneſs glide away, • the divine command. We beheld not • earth and planets rounded and puſh'd in motion by the Almighty's hand, and the ſ • and ſtars fix'd in their ſeveral ſtations in the heavens. But though we ſaw not when God ſtretched out the heavens, and laid the foundations of the earth, yet we are fully ſati • fied and believe, that the worlds were fram • by the word of God, and were not produce • from things which do now appear. We n • ver ſaw the miracles performed by Chriſt • how he expell'd the moſt inveterate diſea • with a word, and made univerſal nature obedient to his ſovereign beck. But having ſufficient evidence of theſe things, both external and internal, we are unqueſtionably convinced of the truth of them, and of the holy ſcriptures in general, which are the rule of our faith. Thus we ſee that the chriſtian in reſpect to the ground, the evidence, and the end of his courſe walks by faith and not by fight. Very properly therefore is he denominated a believer, in contradiſtinction to thoſe who walk according to the courſe of this world, who are ſenſualiſts, directing their courſe by ſight and ſenſe, and not by faith, the evidence of things not ſeen.

II. I am to conſider the reaſonableneſs of it, that chriſtians in this life ſhould walk by faith and not by ſight; and what advantages ſuch a conſtitution of things has above any other.

Some will think thus. The evidence of ſenſe is certainly a ſtronger degree of aſſurance and more ſolid ground of aſſent, than the evidence of faith. Since then the things of God and another world are indiſputably of the utmoſt importance to us; why has not God made them matters of ſenſible and ocular demonſtration, that every one might ſee and know them to be true? Why are we not made to behold the inviſible things of God directly and ſenſibly, and not by re • ction from the things which are made? That ſo all might be influenced by them, and walk by ſight to the kingdom of heaven. To all ſuch bold cenſurers of the ways of God I would anſwer, that the diſadvantages attending ſuch an appointment 〈◊〉 they would mark out, would inevitably be much greater, than the ſuppoſed advantages of it. For, not to argue from the wiſdom of God, who does all things for the beſt, nor from the nature of man, who (as I have ſaid in the beginning of this diſcourſe) cannot whilſt he is incorporated in fleſh, view ſpiritual things by immediate intuition. To wave theſe arguments, I ſay, making the objects of chriſtian faith to become matters of ſenſible evidence, would be attended with theſe two plain bad conſequences. It would wholly deſtroy the virtue of faith, and would hinder this life • being properly a probationary ſtate. It would make faith of no value. For ſuppoſe every man in this life was admitted to a view of the heavenly manſions, and ſaw with hi • eyes the internal glories of that bliſsful place, the choſen people of God enjoying happineſs unconceived in his beatific preſence, and bleſſed with the gracious ſmiles of their redeemer's love, happy in themſelves and happy in each other: And ſuppoſe alſo that the gates of darkneſs were unbared, and the horrors of the bottomleſs pit unfolded to our view: Suppoſe we could convey ourſelves to this diſmal place, and with our bodily ſenſes ſee the dreadful torments, and hear the horr • cries and groans of the damned; or ſuppoſe we could for one moment feel theſe tormenting pains: We ſhould certainly in this caſe be convinced of theſe things by irreſiſtible evidence, and there would be no room left for the exerciſe of faith. For what virtue would it be in any one to believe theſe things, when he had felt ſuch ſenſible convictions of them? The beſt faith that could be exerciſed under ſuch circumſtances by man, would have no more virtue in it ſcarcely, than that of the devils, who believe and tremble; for faith in this caſe would not be virue but neceſſity, where then would be the diſtinction between the believer and unbeliever, good and bad, righteous and wicked? All would be unavoidably excited by the natural principle of ſelf-preſervation to endeavour to fly from the pains which they ſaw or felt, and to ſeek God, without any holineſs perhaps or love to him in their hearts. And ſuch a forc'd obedience as this, would certainly be of no value in the ſight of God, who requires the whole heart. Thus there would be no room for trial and probation in this life; no place for the exerciſe of an holy and divine faith, or pure and unconſtrained acts of obedience, but all would be violently and irreſiſtibly compelled. The ſame may be ſaid of the other objects of the chriſtian faith, as of future rewards and puniſhments: If they were the objects of ſight and ſenſe, they could not properly be the objects of faith, and ſo not fitted to our ſtate on earth. When Thomas, one of the apoſtles, would not be convinced of the truth of Chriſt's reſurrection without the evidence of ſenſe, our Saviour condeſcended to grant him ſuch conviction, but did not pronounce him bleſſed, becauſe his faith, after having ſeen and felt the Lord, was neceſſary, and he could 〈◊〉 but believe. "Becauſe thou haſt ſeen, th • haſt believed: But bleſſed are they that have not ſeen, and yet have believed." Thus 〈◊〉 ſee how reaſonable and neceſſary it is, th • the chriſtian life on earth ſhould be a life • faith, and not of the irreſiſtible evidence o • ſenſe; that whilſt we are abſent in the body we ſhould only believe and expect, that w • may wait the time with earneſt expectation and deſire when we ſhall come to be preſen • with the Lord, and may ſee and enjoy 〈◊〉 bliſsful preſence. I am,

III. To ſhew that the evidence of faith 〈◊〉 ſufficient evidence; or that the grounds of our faith are not weakened by ſuch a repreſentation as has been given.

We have ſufficient aſſurance of the truths of religion, though the objects of it are not viſible to ſenſe. When we look on the beauteous frame of nature, and ſee how far it exceeds in dignity and greatneſs, harmony and majeſty, the moſt excellent works of human ſkill; when we ſee all things not only created, but governed and conducted in the greateſt wiſdom; when we open the bible and ſee a more exact deſcription of the Deity there; when we meditate on the contrivance and accompliſhment of the glorious plan of redemption, which could poſſibly be the work of none but God; when we behold and conſider theſe things, I ſay, we are, I about not, as fully ſatisfied of the exiſtence of a Deity, as if he made himſelf viſible to our bodily eyes: That none but David's fool, who wilfully ſhuts his eyes, can even ſay in his heart, there is no God. The many things revealed to us in the word of God, and the truth of revelation itſelf, though they are matters of faith, yet we may be fully and beyond all doubt convinced of the truth of them. For if we have all the demonſtration of the truth of any thing to be proved by moral evidence, which the caſe and circumſtances of the thing will admit of, and all the evidence & aſſurance we could have received, ſuppoſing the thing was true, we have no more reaſon to doubt it, than to diſpute the exiſtence of any ſenſible object, when we ſee it with our eyes. This is the caſe with matters of divine revelation. We believe them becauſe we have all the evidence of them that they are capable of. We receive them on no leſs evidence than the teſtimony of God himſelf that cannot lie: Who to convince us has foretold many things that we have ſeen are ſince fulfilled; who has wrought many miracles to confirm our faith, accounts of which have been delivered down to us by the inconteſted and concurring report of credible witneſſes, even the inſpired writers▪ • who have not only confirmed their teſtimony • with miracles of their own, but have ſeal • it with their blood. Chriſt Jeſus has been declared to be the ſon of God with power, • by his reſurrection from the dead. All theſe confirmations have been given that our faith of divine things may be rational, and fixt 〈◊〉 ſolid grounds. And all ſuch as have experienced the power of Chriſt's reſurrection, and of the goſpel truths on their ſouls, as have been raiſed thereby from the death of ſin to newneſs of life, have ſtill more abundant proofs of the truth of religion. Thus we ſee that though chriſtians walk by faith and not by ſight, yet they are not without ſufficient certainty, but have light and evidence enough to diſpel all doubt, and by the concurrence of divine grace, to work in them what the apoſtle calls a full aſſurance of faith. I proceed to ſay,

IV. and laſtly. It is the duty and intereſt of all chriſtians to walk by faith and not by ſight, or to direct their courſe by the things which they believe, and not by things of ſenſe. They are chiefly to regard and look not at the things which are ſeen, but at the things which are not ſeen; for the things which are ſeen are temporal. It is their duty not only to believe theſe things and rely upon them as true, but alſo to think and act agreable to ſuch a belief. That is they are always to bear on their minds, a ſenſe of the reality and infinite importance of thoſe things, how nearly themſelves are concerned in them, and how certainly their future ſtate will be determined by their preſent belief of them and care about them. They ought ſeriouſly and frequently to meditate on the being and perfections of God, his univerſal preſence and providence; to read and ſtudy his word of truth, and to reſign themſelves to his diſpoſal, with faith unfeigned: They are daily to walk more humbly and cloſely with God, and to pray him through Jeſus Chriſt to increaſe and ſtrengthen their faith, and to make it more and more influential and operative in their lives. It is the duty of all that profeſs themſelves chriſtians, to neglect the things of ſight and ſenſe, in compariſon of future and inviſible things; to riſe above the world, and the vanities of it; to free their ſouls from an undue attachment to the vain and fleeting joys of time and ſenſe, and to ſet their affections on things of a heavenly nature, the ſervice and glory of God, the unſeen pleaſures of immortality, and joys beyond the grave. Thus ſhould they demonſtrate by the whole tenor of their converſation, that they prefer heaven to earth, the pleaſures of holineſs and religion, to the tranſient enjoyments of this world. This is to walk by faith and not by ſight: And this is the character of every true chriſtian. Every true believ • therefore needs no other proof but the teſtimony of his own heart and life, to evidence the truth of what the apoſtle aſſerts in the name of true chriſtians, We walk by faith not by ſight. And as it is our duty thus to walk, ſo it alſo our intereſt and happineſs • Many are the advantages that will accrue • us herefrom. Hereby we ſhall be convince • of the vanity of this world and things of ſight that they ſubſerve not our main intereſt, no • ſuffice to our ſolid and laſting felicity. Hereby we ſhall be fortified againſt the evils and afflictions that attend us here. Whilſt by an eye of faith we behold, and rely on, thi • not ſeen, we ſhall look upon this world as a place of ſhort ſojourn, and all the trials and troubles we meet with in it, but as gales to waft us onward towards our heavenly ſtate or as remidies to purify and prepare us for it. We ſhall know that the greateſt afflictions and ſorrows we can poſſibly be called to encounter here on earth, "are not worthy to be compared with the glory that ſhall hereafter be revealed in us. Moreover, if our life has been a walk of faith and not of ſight, we ſhall hereby be armed againſt the fear of death. If we have attained to a full aſſurance of faith and hope, we ſhall know with the apoſtle, "that when the earthly houſe of this tabernacle ſhall be diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens." "Therefore," ſaith the apoſtle in the verſes preceeding and following the text, "we are always confident, knowing that whilſt we are at home in the body, we are abſent from the Lord: (For we walk by faith, not by ſight) we are confident, I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord. Wherefore we labour, that whether we are preſent or abſent, we may be accepted of him." True faith purifies the heart, Acts 15.9. and ſo qualifies the ſubject of it to enjoy pure and ſpiritual happineſs at God's right hand: A happineſs refined from all al • ys of ſin and ſenſe, and conferred as the reward only of believers, who through faith and patience inherit the promiſes. If therefore we ſtrengthen in us, and conduct ourſelves by, this great principle of the chriſtian life; if we bring the diſtant ſcenes of futurity near to us by holy contemplation, fix on our thoughts the certainty and importance of them, and make them as if they were actually preſent before our eyes; if we walk and live by faith, as the men of this world do by ſenſe, and are as ſerious and earneſt in the purſuit of the things of it, as they are of their ſenſual gratifications & enjoyments, we ſhall doubtleſs at laſt through the grace of God, "receive the end of our faith, even the ſalvation of our ſouls."

Thus we ſee that it is both the duty and happineſs of chriſtians to walk by faith, and not by fight; to look at things not ſeen, and not at things ſeen, to ſet their affections on things above, and not on things on the earth, and ſo to conduct themſelves by that faith by which the juſt ſhall live, by an unſhaken belief in God, in Chriſt, and the things of another world, that their faith may not be vain, and their hope alſo vain; but that they may believe to the ſaving of their ſouls.

Having thus ſhewn that the chriſtian life on earth is neceſſarily a life of faith and not of viſion, that this is the wiſe appointment of God, who hereby gives all due encouragement to faith and holineſs, and has afforded us ſufficient grounds for a confident perſuaſion, and that we ought accordingly to make our faith in God, and his word and promiſes, the chief directory of our chriſtian walk. I ſhall proceed to make application of the whole, and ſo conclude.

THE chriſtian religion is partly ſpeculative, and partly practical. In the goſpel which contains this religion, are conveyed the cleareſt inſtructions, and moſt important doctrines, which ſerve not only to gratify the inquiſitive mind, but to edify the chriſtian, and direct the immortal ſoul. Herein we are inſtructed, much more plainly than natural reaſon could inform us, concerning the being and nature of the Deity, his perfections and deſigns, his providence and government over us, and all things. In the word of God are diſcovered to us our primitive, our preſent, and our future ſtate. Here we learn, that man was created in the ima • of God, perfect and upright, but that h • ſoon broke the divine command which wa • the teſt of his obedience, and the conformity to which, was the condition of his remaining in his happy paradiſi • cal ſtate: That by this breach of the divine law, he loſt the divine image, forfeited God's favour, and expoſed himſelf to his eternal diſpleaſure. But inſtead of our being doomed to ſuffer irretrievably that eternal death which is annexed to the breach of God's law, the goſpel brings us glad tidings of great joy. By this we are informed that God of his infinite mercy, and unconſtrained goodneſs, has deigned to ſend his own ſon, from the glorious manſions of bliſs, where he ſhone coeternal with the father, to this our polluted world, to ranſom us from ſin and deſtruction, to bear the puniſhment of our ſins, and thereby render man's ſalvation conſiſtent with God's unerring juſtice. In the goſpel revelation, the plan of grace, the method of executing it, the benefits reſulting therefrom, and the terms on which we are to receive them are laid before us, and propoſed to our ſtudy and acquaintance. Here it is that we are to learn our duty. Here are laid down the moſt excellent rules & moſt important precepts for the direction of our conduct. And it is our incumbent and indiſpenſable duty to ſtudy theſe rules, and by a diligent inquiry, to inform ourſelves in whatever our great Creator, Lawgiver and Redeemer, requires of us. But we are not to reſt here. We are not only to ſearch out what our duty is, but muſt ſeriouſly and diligently ſet about the practice of it. Knowledge is abſolutely requiſite in order to practice, but in vain and uſeleſs without it. Uſeleſs did I ſay? Nay, it is an aggravation of our guilt; for "he that knows his maſter's will, and yet doth it not, ſhall be beaten with many ſtripes." One deſign of our Saviour's appearing on earth, was to inſtruct men in the doctrines and duties of religion; for without ſuch inſtruction they could not partake of the benefits of his redemption. This inſtruction he gave both by example & precept. But he often inculcates it upon us, that we reſt not in the bare ſpeculative knowledge of our duty, but that we be careful to reduce it to practice. "Learn of me," ſays he, and not only ſo, but "if ye love me keep my commandments."

And here, in the text, he promiſes the reward of happineſs to thoſe that not only know, but do what is commanded them. "If ye know theſe things, &c." In this our Saviour takes occaſion from a particular inſtance, to ſettle a general maxim, viz that religion conſiſts mainly in practice, to which, nevertheleſs, knowledge is a pre-requiſite. In the preceeding verſes we are told, that Chriſt though Lord of glory, condeſcended to the low and ſervile office of waſhing his diſciples feet, thereby to teſtify his love to his diſciples, to give them an example of humility and ſerviceableneſs, and to figure to them that ſpiritual waſhing which was neceſſary in order to their being cleanſed from the filth, and pollution of ſin, and being made partakers of his holineſs. This ſervice being performed, Chriſt inquires of them whether they knew the meaning of what he had done. On which he takes occaſion to explain it to them, and to exhort them to the like deeds of charity and condeſcenſion, one towards another. Whence he eſtabliſhes this general concluſion, "if ye know theſe things," this duty of humility and the other chriſtian graces and virtues which I have taught you, "happy are are ye if ye do them."—Though theſe words primarily refer to this particular duty, of condeſcending to low and mean ſervices, for the ben fit of our brethren, yet as they may well be extended to the whole of religion, I ſhall conſider them in this enlarged view. In which ſenſe theſe three propoſitions are either expreſſed or implied in them, viz.

I. The knowledge of God's will, and our duty, is abſolutely neceſſary in order to our performing it.

II. The knowledge of chriſtianity is vain and inſignificant, if not attended with practice. And,

III. The practice of religion, or doing what we know to be our duty, is the way, and the only way to happineſs. If ye know theſe things, happy are ye if ye do them.

1. The knowledge of God's will, and our duty, is abſolutely neceſſary in order to our performing it.

This is implied in the text, "if ye know theſe things," which ſuppoſes that we muſt know them, before we can do them. Pemberton. "All true religion begins with the underſtanding, from thence deſcends into the heart, and regulates our life and converſation." Unleſs we firſt learn what things are to be done by us, and what not, we cannot know when we do them, nor when we neglect them. We may ſometimes perhaps, through accident, do thoſe things which God requires of us, but then, ſince we do them not from a conviction, that ſuch things are our duty, ſince we do not perform them from love to God, and from a deſign to glorify him, we do not do our duty, even whilſt we perform thoſe very acts, which are required of us by God as duties. So that there muſt be knowledge prior to practice, in order to our performing any religious acts aright. Accordingly the apoſtle exhorts chriſtians to ſearch the ſcriptures, to let the word of God dwell in them richly, and to grow in grace, and in the knowledge of their Lord and Savior Jeſus Chriſt. Would we be ſincerely religious, and true diſciples of Chriſt, we muſt acquaint ourſelves with all the duties that are to be practiſed by us. We muſt ſtudy the ſcriptures with diligence and care, and uſe all neceſſary means, to find out the true meaning of them. We muſt hear them explained from the pulpit, and diligently improve all the means of knowledge, which God has been graciouſly pleaſed to grant us. We muſt add to theſe, our own ſtricteſt inquiry and meditation, and pray for the divine aſſiſtance with us in our reſearches. But not only are the duties themſelves to be ſought out, but we muſt alſo conſider and know the obligations we are under to perform theſe duties. We muſt conſider God as our righteous ſovereign and lawgiver; muſt conſider ourſelves as his dependent creatures, indebted to him for life, preſervation, and redemption. We are obliged to render obedience to him, not only becauſe he is ſupremely ex • ted above us, and ſo in himſelf infinitely worthy of our obedience; but we are alſo obliged to it, from principles of gratitude, becauſe he has been pleaſed through Chriſt to accept of, and reward our ſincere ſervices when performed aright. By thus acquainting ourſelves with the obligations we are under, to do the will of God, we ſhall have • reſh inducements to practice it.

We muſt likewiſe, previouſly to our performing the duties of chriſtianity, acquaint ourſelves with the manner in which they are to be done. The principles, the ends and deſigns from which we ought to act in religion, muſt be duly ſettled in our minds. Love to God, and a deſire to pleaſe him, muſt be the chief ſprings of our conduct; and the divine glory the end at which we are to aim. But whilſt I mention theſe as the principles from which we ought to act, I do not mean to ſet aſide all views to our own happineſs, in religion. That is made by God himſelf, a motive of our conduct. And whilſt we ſerve God from the principles already mentioned, we unavoidably purſue our grand & trueſt intereſt. That chriſtian knowledge which we are required to obtain, likewiſe includes the knowledge of our own weakneſs, and natural inability of ourſelves, to perform the duties of chriſtianity aright. We muſt ſettle it in our minds, that it is by the concurrent operations of the divine ſpirit that we are aſſiſted to perform the divine will in an acceptable manner. It is very neceſſary for us to know, that whatever 〈◊〉 do, merits nothing of God; that it is by his grace we are enabled to do our duty; and that it is thro' the merits of Chriſt, and not for our own worthineſs, that our deeds are accepted of him: This is that knowledge that is neceſſary to the chriſtian; this is that inſtruction in righteouſneſs, in which he is required to make continual advances, that he may be perfect and thoroughly furniſhed unto every good work. Not that every true chriſtian is firmly eſtabliſhed in every point of duty: There are ſome actions of leſſer importance in religion, concerning which he is ſometimes in doubt, whether they be required by God or not. But all true chriſtians will be deſirous to be inſtructed i • the duties of religion, and zealous to get what light they can, concerning the neceſſity, lawfulneſs, or ſinfulneſs of any action. They will be careful to ſearch into the methods of rendring themſelves and their conduct acceptable to God, and their obligations to it. They will be convinced of the neceſſity of the divine aſſiſtance, and the imputation of Chriſt's merits in order hereunto. Nor will they reſt ſatisfied with the bare knowledge of theſe things, but they will en • ge their whole hearts and ſtrength in the practice of thoſe things, which they find upon the moſt careful enquiry, to be their duty. For they conſider,

II. That the bare knowledge of chriſtianity is vain, and inſignificant, if not attended with a ſuitable practice. The doing the will of God is ſo eſſential to the true knowledge of it, that the ſcriptures will hardly allow it to be called knowledge, unleſs it have an influence on our lives. For ſaith the apoſtle, "Hereby we know that we do know him, if we keep his commandments. He that ſaith I know him, and keepeth not his commandments, is a liar, and the truth is not in him." 1 Joh. 2.3, 4. The Pſalmiſt alſo makes the practice of duty a proof of our underſtanding it aright. "A good underſtanding have all they that do his commandments." Pſalm 111.10. Notwithſtanding the intimate and indiſſoluble connection there ought to be between the knowledge and practice of religion, yet we often ſee them unnaturally ſe • ated.—Some ſtudy religion only as a ſcience, that they may appear learned, and know how to converſe upon divine ſubjects. They will often take upon them to determine with a dogmatical air the moſt abſtruſe doctrines in religion, and condemn thoſe who they pretend are ignorant or erroneous in them; whilſt they neglect the precepts of religion, and feel nothing of their influence.

Others there are that take up religion merely for faſhion's ſake. Theſe will ſometimes read the ſcriptures, that they may be able to quote them on common occaſions 〈◊〉 they attend on the public worſhip, becauſe it is the cuſtom; and thus they learn ſomething of the hiſtory of the bible, (and the doctrines of chriſtianity) without endeavouring to conform their lives to it. There are others again who make uſe of religion for worldly deſigns, to acquire the credit of men, to get an eſtate, &c. Theſe are obliged to underſtand ſomething of religion, that they may know how to keep up the appearance of it: But they comply with the injunctions of it no farther than is neceſſary to anſwer their ſelfiſh deſigns. All theſe have a form of godlineſs, but deny the power of it; they know theſe things, but do them not. But the bare knowing of theſe things, will not be any advantage to them. For their knowledge will not recommend them to the favour of God. They come under the character of thoſe whom our Saviour ſpeaks of, "who call him, Lord, Lord, but do not • e things which he ſays." Let us hear the curſe that will be denounced againſt ſuch. Matt. 7.22. "Not every one that ſaith unto me, Lord, Lord, ſhall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Many will ſay unto me in that day, Lord, Lord, have we not propheſied in thy name, and in • y name caſt out devils, and done many • ndrous works? And then will I profeſs unto them, I never knew you, depart from • e ye workers of iniquity." Though they knew Chriſt in their head, yet as they knew him not in their heart, Chriſt never knew them. There is not a place in the bible where the favour of God, or the gift of God, which is eternal life, are promiſed upon a mere ſpeculative knowledge of him. And as this knowledge cannot procure the divine favor, nor future happineſs, ſo neither can it procure true peace and ſatisfaction of mind in this life. That conſciouſneſs of the divine favor here, and aſſurance of his approbation hereafter, which fills thoſe that are truly godly with joy and comfort, are unknown to the win pretender to religion. He is a ſtranger to the pleaſures of a virtuous courſe, and that comforting ſelf-approbation which attends the mere exerciſe of acts of piety and benevolence. The knowledge of God which he has will not qualify him for the enjoyment of him in the next life. For tho' we muſt acquaint ourſelves with God here, in order to be happy with him eternally, yet this acquaintance muſt be not only in the underſtanding, but alſo in the heart and life. For "without holineſs no man ſhall ſee the Lord." Nay ſo far will the bare knowledge of God's requirements be from benefiting us, that it will make us the more aggravatedly guilty, and conſequently more deplorably miſerable. He that conforms not to an unknown law, has ſome excuſe for his neglect; but if we ſin againſt the light we have no cloak for our ſin. "To him that knoweth to do good, and doth it not, to him it is ſin." James 4.17. God will forgive ſuch tranſgreſſions of his law as proceed from unavoidable ignorance; but will ſeverely puniſh all wilful violations of a known duty. For, ſaith our Saviour, "that ſervant that knew his Lord's will, and prepared not himſelf, neither did according to his will, ſhall be beaten with many ſtripes: For "unto whomſoever much is given, of him much ſhall be required." The miſimprovement of the knowledge we have been favoured with, will of itſelf neceſſarily aggravate our future torment. For nothing will more ſenſibly torment and • ing us in the other world, than this cutting reflection, that we wilfully rendred ourſelves miſerable, when we know better, and had the means of happineſs in our power. "For if we ſin wilfully, ſaith the apoſtle, after having received the knowledge of the truth, there remaineth no more ſacrifice for ſin; but a certain fearful looking for of judgment and fiery indignation, which ſhall devour the adverſaries." So far then is the bare ſpeculative knowledge of religion from being an advantage to us, that it will deprive us of ſolid comfort and happineſs here, and increaſe our condemnation in the coming world. But,

III. The practice of religion, or doing what we know to be our duty, is the way, and the only way to happineſs. If ye know theſe things, &c. The text don't ſay, if ye know theſe things, happy are ye; but happy are ye if ye know and do them. Such as diligently improve all the opportunities, that God has put into their hands of gaining the knowledge of him and their duty. Such as in good earneſt ſet about the diſcovery of their duty, with prayers to God for his aſſiſtance, and reſolution by divine grace to act agreable to what they ſhall find to be their duty: Such as in all reſpects, and at all times, endeavour to conform their temper and behaviour to what by the moſt diligent ſtudy, appears to them to be the will of God; and that with pleaſure and delight; with a view to pleaſe and glorify God, as well as to obey him, and with a ſpecial reference to Jeſus Chriſt: Such will be happy, happy in the bleſſing and favor of God here on earth—happy in their own minds, and the approving teſtimony of their own conſciences—and happy in the compleat enjoyment of God throughout eternity. Both the divine promiſe and the nature of things, entitles them to happineſs in each of theſe reſpects.

1. They are happy in the favor & bleſſing of God here on earth. This the apoſtle James declares, "Be ye doers of the word, and not hearers only, deceiving yourſelves. For whoſoever looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man ſhall be bleſſed in his deed." Such ſhall be bleſſed with the enjoyment of worldly good things, ſo far as God ſees to be moſt for his glory, and beſt for them. "The Lord will give grace and glory, and no good thing will he withhold from them." A confluence of earthly enjoyments oftentimes proves a ſnare to men; wherefore God often ſees it beſt that his faithful ſervants ſhould not poſſeſs them. But even if they are deſtitute of theſe, and overwhelm'd in afflictions, ſtill God is merciful to them, extends his grace and favour towards them, ſanctifies his afflictive diſpenſations to them, and ſo makes all things work together for their good. Thoſe that ſincerely endeavour, to conform their minds and actions to the will of God, enjoy his favor and ſmiles here on earth; whereas they that know their duty, and are not careful to do it, are objects of his wrath and diſpleaſure. "For not the hearers of the law are juſt before God, but the doers of the law ſhall be juſtified." Rom. 2.13. Thus the ſincere chriſtian who uſes all poſſible means to know his duty, and applies his whole ſtrength to do it, is bleſſed and approved of God on earth, and is conſcious of pleaſing him. And on this account chiefly it is, that

2. He is happy in the peace of his own mind, and the approbation of his conſcience. There is nothing that affords a more pleaſing ſatisfaction to the mind of man than a conſciouſneſs of having done his duty. The • ſe of this will ſupport him under all the • oſſes and inſults which the doing of his duty will expoſe him to, from the difficulty of the undertaking, or the malice of enemies. Though difficulties apparently inſurmountable oppoſe themſelves in his way, though he incur the hatred, and draw upon him the ſlander and ridicule of men, yet the conſideration that he is engaged in what is his duty, and conſequently pleaſing to God, will afford him comfort and ſatisfaction of mind, and carry him through all attending difficulties in an inconceivable manner. Whereas on the contrary, nothing ſo troubles and diſquiets a man's mind, as the conſciouſneſs that what he is doing is diſpleaſing to God, and ſo a violation of his duty to him. Our actions conſidered only in themſelves, and in relation to this life, neceſſarily afford either ſatisfaction or diſſatisfaction, according as they are conformable to the will of God or not. But more eſpecially do they ſo, if we take into conſideration thoſe future rewards and puniſhments, which are the certain conſequents of them. Theſe hopes of the divine approbation and reward hereafter, which men enjoy upon doing their duty; and that dread of future vengeance which attends the neglect and violation of it, greatly increaſe the ſerenity and joy of the active ſervants of Chriſt, and the grief and uneaſineſs of the vain profeſſors of his goſpel. To be happy in one's own mind, is the greateſt happineſs that can be enjoyed on this ſide heaven; and the way which our Saviour points out to us in the text, is the only way to ſecure this, viz. to learn and do our duty. But, moreover,

3. Such as not only know, but do the will of God, will be happy in the eternal enjoyment of him. We are told by the inſpired Pſalmiſt, Pſal. 103.18. "The mercy of the Lord is from everlaſting to everlaſting upon them that fear him; to ſuch as keep his covenant, and to thoſe that remember his commandments to do them." Not to ſuch as barely remember his commandments, but to ſuch as remember them to do them. This is the account which the bible gives us of the matter, from one end of it to the other. "If thou doſt well, ſhalt thou not be accepted?" ſays God to Cain. And in the laſt chapter of the revelations Chriſt ſays, "Behold I come quickly; and my reward is with me, to give to every man according as his work ſhall be.—Bleſſed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." If a man attend to the doctrine of Chriſt, and gain the knowledge of it, without governing his life by it, his hopes of heaven are vain and groundleſs, built as it were upon the ſand. The difference of the hopes of him that performs his duty, and of him that negligently hears it, is thus admirably expreſſed by our Saviour: "Whoſoever hears theſe ſayings of mine, and doth them, I will liken to a wiſe man that built his houſe upon a rock; and the rain deſcended, and the floods came, and the winds blew, and beat upon that houſe, and it fell not, for it was founded on a rock: And every one that hears theſe ſayings of mine and doth them not, ſhall be likened to a fooliſh man, that built his houſe upon the ſand; and the rain deſcended, &c. and it fell, and great was the fall of it." The hopes of him who has a practical knowledge of chriſtianity, ſhall brave the utmoſt efforts of malice, ſhall firmly ſtand the ſtorms of affliction, and floods of perſecution: While the hopes of him whoſe knowledge is theoretical or ſpeculative only, ſhall fail and ſink under the leaſt trial. Though it is not on account of what we do that eternal life is conferred on us (for it is the meritorious obedience and ſufferings of Chriſt that have opened heaven to us) yet without our performing the duties of chriſtianity, or unleſs we exerciſe that faith and repentance, and ſhew forth that ſincere obedience, which the goſpel requires, we cannot be ſaved. For knowledge alone will not fit us for heaven. It is a conformity to God in heart and actions, that renders us like him, and ſo capable of enjoying him. Dr. TILLOTSON. "If a man had the underſtanding of an angel, ſays a great divine, he might for all that be a devil, for he that committeth ſin is of the devil, and whatever knowledge ſuch a man may have, he is of a deviliſh temper and diſpoſition. But every one that doth righteouſneſs is born of God. By this we are like God, and only by our likeneſs to him, do we become capable of the ſight and enjoyment of him; therefore every man that hopes to be happy, by the bleſſed ſight of God in the next life, muſt endeavour after holineſs in this. So ſaith the apoſtle, every man that hath this hope in him, purifieth himſelf even as he is pure." Thus we ſee that the practice of religion is the way, and the only way to happineſs in this, and the future life; which is what I was laſt to ſhew. I ſhall now make a ſhort improvement of the whole, and ſo conclude. And,

1. Since knowledge is ſo neceſſary in religion, how thankful ſhould we be to God that he has granted us the means of knowledge? The holy ſcriptures are profitable for doctrine, and for inſtruction in righteouſneſs; and theſe God has graciouſly given into our hands, tranſlated into our own language, and made intelligible to us by the expoſitions of perſons ſkilled in the original tongues. So that we need not make that inquiry, "Who ſhall aſcend into heaven? i. e. to bring Chriſt down from above. Or who ſhall deſcend into the depths? i e. to bring up Chriſt again from the dead. For behold, the word is nigh thee, even in thy mouth, and in thy heart." How thankful ſhould we be, that we are allowed the free uſe of thoſe ſacred writings, wherein are contained the doctrines and precepts of ſalvation? That they are not prohibited the loweſt of the people, nor lock'd up from them in an unknown tongue, as in ſome popiſh countries, but that we have been taught from our infancy to read, and to ſtudy them, and to hear the explanations of them. How thankful ought we to be for ſabbath opportunities? For the proviſion God has made in his church of a ſtanding miniſtry, whereby the truths of the goſpel are propoſed, and his precepts inculcated on our minds; wherein by his ambaſſadors, Chriſt himſelf beſeeches us to be reconciled to God, and calls upon us to repent, turn, and live. What praiſes and thankſgivings ſhould we render to God, for the ſpirit of grace, whereby if we ſincerely a • m at doing our duty, our minds will be enlightened in the knowledge of Chriſt, and we led into all truth. For, ſaith Chriſt, "if any man be deſirous to do his will, he ſhall know of the doctrine whether it be of God, or whether I ſpeak of myſelf." Whereas "if the goſpel be hid from any, it is hid to them that are loſt; in whom the god of this world hath b • inded the minds of them that believe not, leſt the light of the glorious goſpel of Chriſt, ſhould ſhine unto them." So that if any man ſearches the ſcriptures with an honeſt heart, and with ſincere deſires to learn and do the will of God, God will graciouſly aſſiſt him, and by the illuminations of his ſpirit, lead him into the knowledge of all neceſſary truth. "The meek will he guide in judgment; and the meek will he teach his way." The goodneſs of God in this reſpect calls for our ſincere and unfeigned thanks.

2. How inexcuſeable ſhall we be if we do not improve thoſe means of knowledge, in ſtudy and in practice? The heathen, who were never favoured with the light of revelation as we are, will by a plea of ignorance, receive at leaſt a mitigation of their puniſhment. But we cannot exculpate ourſelves by pleading ignorance at the ba • of God. For ſince God has put us into a capacity of learning our duty; though we ſhould neglect the means of knowledge, and remain as ignorant of the divine will as the heathen world, yet our ignorance would not ſerve for our excuſe, at the great day. For God offers inſtruction to us if we will receive it, but we wilfully oppoſe it. And the breach of duties of which we are wilfully ignorant, is equally as blame-worthy as the breach of, duties which we knew to be commanded by God. Wherefore when I ſay that the knowledge of duties unperformed, will aggravate our puniſhment, let none think to alleviate his condemnation by obſtinately perſiſting in ignorance of his duty. For the obſtinate neglect of learning his duty, will render him as guilty in the ſight of God, and conſequently as miſerable, as the not performing his duty when known. Wherefore we ſee how deſtitute we are of all excuſe, if we do not make uſe of thoſe means which God has graciouſly favoured us with, and by divine grace, learn and practice what is required of us. God has done his part towards inſtructing us. He has granted us his word, and offers us his ſpirit, to enlighten our underſtandings, and lead us in the way of truth. Whom then have we to blame but ourſelves, if we at laſt ſuffer the aggravated condemnation of thoſe who have choſen darkneſs rather than light, becauſe their deeds were evil? Since then we cannot be acquitted upon a plea of ignorance, for our own non-conformity to the divine will; what excuſe ſhall we offer? Shall we plead our natural weakneſs and inability to perform the duties required of us? Neither will this pretence ſtand us in ſtead. For tho' our natural imbecility and impotence is great, yet God has promiſed us his ſpirit to help our infirmities, if we ſincerely aſk it of him, and are deſirous to practiſe his will. If to our ſincere endeavours we add our earneſt prayers for aſſiſtance, his ſtrength will be ſufficient for us; and through his ſtrengthning • s we can do all things. "Does any man lack wiſdom" to direct, or ſtrength to aſſiſt him in the way of his duty, "Let him aſk it of God, who gives to all men liberally, and upbraideth not; and it ſhall be given him." But, it follows, "let him aſk in faith, nothing wavering." Our Savior declares that God is more ready to grant his holy Spirit to thoſe that thus aſk, than earthly parents are to give portions to their children. So that neither the plea of ignorance nor inability will ſerve to excuſe us at the bar of God, for our neglecting the duties of religion. But if from principles of love to God and faith in Chriſt, we ſincerely and cheerfully endeavour, to perform whatever we can find to be our duty, our obedience tho' mix'd with many imperfecions, will through the merits of Chriſt be accepted and rewarded. And this is the only way wherein we can be acquitted, in the day of the revelation of the righteous judgment of God, when he ſhall render to every man according to his works, and according to the fruit of his doings.

Finally, ſince we here ſee the road to happineſs marked out to us, let us all be perſuaded to purſue it. Let us lay aſide every weight, and the ſin that does moſt eaſily beſet us, and run with patience the race ſet before us. Let us be zealous and reſolute in diſcharging the duties of chriſtianity, that we may become the approved ſervants of Chriſt. Let no difficulties diſcourage us, no dangers affright us from performing our duty; if we are the diſciples of Chriſt, we muſt imitate him as in other things, ſo in bearing the croſs. "Whoſoever will come after me, let him deny himſelf," &c. We muſt expect to meet with many croſſes, difficulties, and diſappointments in our chriſtian warfare. But conſidering the end of our faith, the prize of victory, and him under whoſe banner we ſerve, let us cloath ourſelves with the whole armour of God, and with undaunted fortitude fight the good fight of faith, looking unto Jeſus the captain of our ſalvation, who himſelf for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame, and is now ſet down at the right hand of the throne of God. Thus we alſo, if we reſolutely perſevere in the way of our duty, ſhall under the darkeſt clouds of affliction, enjoy the enli • ening ſmiles of God, and the heavenly conſolation of his ſpirit, ſhall poſſeſs our ſouls in patience, and have our minds ſerene and • ruffled by the ſtorms of adverſity. Nothing external ſhall be able to diſcompoſe the internal quiet and happineſs of our ſouls, ariſing from a conſciouſneſs of having done, and ſtill doing our duty, and from the pleaing and well grounded hopes, of the divine approbation in the world to come. Thus having walked worthy of our profeſſion, having been not only attentive hearers and diligent readers, but ready and careful do • rs of God's word, when we draw towards the end of our chriſtian courſe, we ſhall each one be able in the, calm, but aſſured language of preparation, to ſay with that holy apoſtle, and faithful ſervant of Chriſt, St. Paul—"I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight; I have finiſhed my courſe: I have kept the faith: Henceforth there is • id up for me a crown of righteouſneſs, which the Lord the righteous judge, ſhall give me at that day; and not to me only, but unto all them alſo that love his appearing." The conſideration that they have kept the faith, and have conſcientiouſly performed to their beſt abilities, all that they could learn to be their duty, will ſmooth their dying pillow, will make their 〈◊〉 from life calm and eaſy, and their ſtate joyful and happy. For ſince they have ſerved their Creator faithfully in life, they will then have this joyful ſentence pronounced from their approving judge, "Well done, good and faithful ſervants, enter ye into the joy of your Lord." May God grant, that we may all ſo learn and do his will here on earth, that we may ſtand in this happy lot at that day, thro' Jeſus Chriſt our worthy Redeemer; to whom with God the Creator, and the holy Spirit the Sanctifier, be render'd praiſe, thankſgiving and glory, now and forever. AMEN.

THESE words are part of St. Paul's famous ſermon at Athens, when bro't to anſwer for himſelf before the court of Areopagus. Athens was at this time famed throughout the world for learning and arts, which flouriſhed here in the greateſt perfection and luſtre, and which rendred this city the miſtreſs of Greece and of the world, and the reſort of all learned men for ſeveral ages, 'till Rome rivalled her and eclipſed her glory. But however eminent the Athenians were for human knowledge, the holy apoſtle found the city wholly given to idolatry, which ſhewed their groſs ignorance in divine and heavenly things. To reclaim them from their idols to the ſervice of the living God, in the deſign and tendency of this diſcourſe of the apoſtle, which we find in the text and context. From the 18th verſe we learn that the apoſtle had been diſputing with ſome of their philoſophers and wiſe men, particularly of the epicurean and ſtoic ſects. The former of whom, though they did not deny a God, yet they made him an idle and uſeleſs being, for they held the world to be made and governed by chance, that God took no cognizance of the affairs of men, and that the pleaſures of the world conſtituted the ſupreme happineſs of man. Thus their principles tended directly to the diſhonour of God, and the uncontroled indulgence of all manner of vice and immorality. The latter ſect, the ſtoics, allowed both the being and providence of God, but ſuppoſed him to be of a corporeal ſubſtance, and that his hands were tied up by the rigid & inflexible laws of fate: And their fancied wiſe men, who had wholly eradicated their paſſions, they prophanely extolled as equal to God himſelf. Theſe men it was that oppoſed Paul with their falſe notions and ſophiſtic reaſonings, and carried him before the above-named • ourt, there demanding his farther explanation. This was probably done from an itching curioſity of hearing ſome new notions or opinions; for it is ſaid ver. 21. that "all the Athenians and ſtrangers which were there, ſpent their time in nothing elſe, but either to tell or to hear ſome new things." Theſe being a pagan and idolatrous people, and conſequently not knowing the holy ſcriptures, the apoſtle does not reaſon with them from the ſcriptures as he did oftentimes with the Jews, but confutes their abſurd and idolatrous notions from their own principles, from the reaſon and nature of things. But firſt to obviate a prejudice they had conceived againſt him as a letter-forth of ſtrange gods, he tells them that the God he preached unto them they already ignorantly worſhipped, as appeared by an altar they had amongſt them inſcribed "to the unknown God." That his deſign therefore was only to inſtruct them in his nature and perfections, and the way to render their conduct acceptable to him. Thoſe things he proves and elucidates from God's making the world, and preſerving all things in being, ſo that "in him we live, move, and have our being." And he cites [a paſſage from Aratus] one of their own poets, affirming that we are all the offspring of God. Since then God is allowed to be the God of the ſpirits of all fleſh, and ſince he giveth to all life and breath and all things, the apoſtle infers that he cannot be like to gold or ſilver, or ſtone graven by the art of man, nor that he dwells in temples made with hands, or that he was worſhipped by their oblations as though be needed any thing, or was fed by the fumes of their incenſe and ſacrifices, as they abſurdly and fondly imagined. And leſt they ſhould plead the authority of their own religion, and their deſires of truſting their ſalvation on the ſame footing that their fathers for ſo many ages had, the apoſtle tells them in the text, that though God had hitherto connived at their ignorant ſyſtems of devotion and ways of worſhip, yet that he had now revealed a new diſpenſation of his grace, wherein he aboliſhed all ſacrifices but that of Chriſt, who had now appeared in the end of the world to take away ſin by one ſacrifice of himſelf; and wherein all men were invited to repent of all their former ſins and miſcarriages, and accept the ſalvation offered by Jeſus Chriſt. And the times of this ignorance God winked at, &c. Becauſe he hath appointed a day, &c. Thus we ſee how admirably this ſermon was adapted to con • ince and perſuade theſe learned heathen, who were wiſe and underſtanding men, and had carried natural and moral erudition to a very high pitch, and who conſequently were able to comprehend and reliſh theſe ſublime reaſonings, had they attended to them without prejudice or prepoſſeſſion. Accordingly, though many reſiſted the evidence & ſpirit with which the apoſtle ſpake, there were many likewiſe, as we learn from the ſubſequent narration, that were convinced hereby, and converted to the chriſtian • aith; one of which belonged to the council before which St. Paul was ſummoned.

From thoſe words which I have ſelected from this ſermon of the apoſtle for my text, there ariſe three propoſitions which demand 〈◊〉 diſtinct conſideration, viz.

I. The times of heatheniſm were times of ignorance.

II. God winked at theſe times of ignorance, without bearing any public teſtimony againſt the corruptions of them, until the • ming of Chriſt. And,

III. The grand deſign of the goſpel revelation is to call men to repentance.

1. The times of heatheniſm were times of great ignorance and error. Though the polite arts and ſciences flouriſhed in great perfection among ſeveral of the gentile nations, they were ſo deficient in divine knowledge, that there were ſcarce any traces of the true religion to be found among them. Dr. MAYHEW, Sermon ſecond to young Men. "In many countries, as Perſia, Chalde • , Egypt, Greece and Italy, theſe arts and ſciences (as one expreſſes it) had been carried to a ſurprizing degree of perfection. The poet's numbers were harmonious, and his ſong ſublime. The muſician almoſt enchanted wild beaſts, and the woods which they haunted, as well as ſavage men. The orator thunder'd and lighten'd, and at pleaſure either rais'd or allay'd a ſtorm in the breaſts of his auditors. The nobleſt piles and ſtructures aroſe under the hands of the architect. The canvaſs was taught to glow with life, borrowed from the painter's pencil; and braſs and marble to breath under the chizzel of the ſtatuary: While the aſtronomer ſurveyed and meaſured the heavens; even thoſe heavens which declare the glory of God. But notwithſtanding all theſe improvements, theſe wonderful efforts of human genius and induſtry, the world by wiſdom knew not God. Even in thoſe ages and thoſe places, where human literature was in • 's higheſt perfection; if we look into the doctrines and practices of the moſt enlightened men among them, we ſhall find that divine and ſpiritual knowledge was at a very low ebb. "They were vain in their imaginations, & their fooliſh hearts was darkned." The generality of them form'd very groſs conceptions, and laboured under very perni • ous miſtakes concerning God; which being the foundation of all religion, the whole ſuperſtructure muſt likewiſe be very faulty and erroneous. How did they people heaven & earth with a multitude of deities, and pay their ſenſeleſs adorations and offer ſacrifices to gods of their own creation; though few of them went ſo far as wholly to deny the exiſtence of any God, (for to do this they muſt firſt deny their reaſon and ſenſes, ſince they could not open their eyes without diſcovering the footſteps of the Deity in the works of his creative and providential power. Their reaſon left to itſelf, however corrupt, would ſtill lead them to the knowledge of a God. Though therefore they could not but own his exiſtence) yet their groſs and unworthy apprehenſions of him diſhonour him as much or more than the total denial of him would have done: For there was ſcarce any manner of vice or lewdneſs practis'd on earth, but they aſcribed to their gods. No wonder therefore if they in imitation of their deities, indulged themſelves in all manner of vicious and immoral practices. Not but that there were ſome exceptions. There were a few choice and enlightned ſpirits even in theſe dark ages, who in a great meaſure broke thro' theſe miſts of ignorance, and entertained more juſt and worthy notions of the ſupreme being. Thus Socrates, Plato, and ſome others, ſeem to have reaſoned well on the unity of the divine nature and moral duties. But even theſe, however juſt their ideas and conceptions were, conformed in their practices to the corruptions of the times. And as the opinions generally entertained of the Deity, were very groſs and inadequate, their knowledge of the way of rendering themſelves & their conduct acceptable to him, muſt be equally falſe and erroneous. They ſeem to have truſted almoſt wholly in external rites, prayers, hymns, ſacrifices, &c. without thoſe internal devotions of the ſoul and thoſe ſpiritual ſacrifices which the bleſſed Jeſus has taught us, and ſhewn to be ſo worthy of God, who being himſelf a Spirit, demands a ſpiritual ſervice of his rational creatures. They had only the dim light of nature to direct their conduct, and point out the rules of duty to them: Which though it might lead them to the knowledge of the chief moral duties, yet theſe did but feebly influence their hearts and • ves; becauſe they had not that clear knowledge of them, nor thoſe encouragements • d obligations to practiſe them, which we have under the goſpel. The mere beauty and amiableneſs of virtue in itſelf, and the rewards it carries along with it, could not have that efficacy againſt the corrupt inclinations, luſts and prejudices of men, as when accompanied with the aſſurance of the divine preſence here, and acceptance in the coming world. When therefore we behold the great prevalence of iniquity, even under all the motives and encouragements which the goſpel affords to a holy life, we cannot wonder if the heathen world, while diſtitute of theſe encouragements, was more generally corrupted and ſunk in the depths of vice, error and ſuperſtition. Moreover the gentile world before it was enlightned by the goſpel of Chriſt, was not only vaſtly defective in the knowledge of God, and in the knowledge, and conſequently the practice of religion and holineſs, but they know little of themſelves, their condition here, the deſign of their creation, and the cauſe of that corruption ſo prevalent in the world. The moſt diſcerning of them ſeem to have been ſenſible in general that there was ſomething wrong in the nature of man, that he could not come out of the hands of a merciful Creator, as we now find him, prone to ſin, ſubject to a thouſand unhappy caſualties, diſeaſes. and calamities; and after a ſhort life of hur • y and d • q • tude, to be cut down and • n away by death. Theſe things appeared paradoxes to them, they not knowing that man was created innocent and happy, not ſubject to diſeaſes nor death, had not he by his own unhappy fall, brought death upon himſelf, attended with a long and diſmal train of evils, pains, and miſeries.

In fine (for I muſt not enlarge here) The heathen were ignorant in regard to a future ſtate. Some of them (as Epicurus and his followers) wholly denied the ſoul's immortality and future exiſtence. But the greateſt part of them had ſome dark and confuſed notions of a future ſtate of rewards and puniſhments, which they might derive partly from tradition, and partly from a ſenſe of the juſtice and holineſs of the Deity, and the unequal diſtribution of pleaſure and pain in this world. But what wild notions did they entertain of heaven and hell, of the elyſian fields and internal regions! When we read theſe fictions and fancies in their poets, one would be ready to imagine that their deſign was rather to ridicule and burleſque, than deſcribe a future ſtate. So ignorant were they of that life and immortality which are now brought to light by the goſpel. They nevertheleſs, many of them, entertained ſtrong hopes, not far ſhort of aſſurance, that there was a happineſs prepared for good men after death. [Witneſs Pythagoras, Plato, Socrates, Cicero, &c.] But as to the reſurrection of the body, they ſeem not to have had the leaſt imagination or ſuſpicion of any ſuch thing: But ſuppoſed that at it's diſſolution by death it wholly ceaſed for ever. They had no conjecture that theſe bodies of ours, which are now ſo frail and brittle, though after death they be corrupted and diſſolved; yet ſhall e'er long be called from their duſty bed, reanimated by the power of God, and ſo refined and ſpiritualized as never again to be ſubject to diſſolution or decay.

Thus ignorant was the heathen world. In ſuch an impenetrable darkneſs were we of the Gentiles involved, until the day-ſpring from high viſited us; until the light of the glorious goſpel ſhone upon us, and with it's refulgent beams ſcatter'd theſe clouds of ignorance and error, and brought to light theſe future glorious ſcenes of joy, and things inviſible to mortal ſight. "Bleſſed be God therefore, even the Father of our Lord Jeſus Chriſt, who according to his abundant mercy" has not left us to grope in the thick darkneſs of heatheniſm, void of hope and void of comfort, but "has begotten us again unto a lively hope by the reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible, undefiled and that fadeth not away, reſerved in heaven for us, who are kept by the power of God through faith unto ſalvation, ready to be revealed in the laſt times; wherein we greatly rejoice." 1 Pet. 1.3, 5. I proceed to ſay,

II. God winked at the ignorance and corruption of theſe times, without bearing any public teſtimony againſt them, except 〈◊〉 the general indications of his providence, until the coming of Chriſt. We read not of any prophe • s • ent to inſtruct them, or to convert them from the error of their ways, nor of any particular ſignal manifeſtations of the divine judgments againſt them, either to puniſh them for their wickedneſs, or reclaim them from their errors, except in a few ſingle cities or individuals, until after Chriſt appeared on earth, and commiſſioned his apoſtles to go and teach all nations what is the true and acceptable way of the Lord. God beheld the generality of the world ſunk in ſin and idolatry for ſo many ages with apparent unconcern, and ſeemingly connived at their ways, until the fulneſs of time came, until the Meſſiah appeared to deſtroy the dominions of ſin and ſatan, and eſtabliſhed his own kingdom in the world. This the apoſtle Paul declares not only in the text but more fully in his ſermon to the men of Lyſtra, Acts 14 where he tells them that he was now ſent "to preach to them that they ſhould turn from their vanities unto the living God, who made heaven and earth, and the ſea, and all things therein; who in times paſt ſuffered all nations to walk in their own ways; nevertheleſs he left not himſelf without witneſs, in that he did them good, and gave them rain from heaven and fruitful ſeaſons, filling their hearts with food and gladneſs." Here we ſee exemplified the goodneſs, patience and forbearance of the great Father of mercies, who makes his ſun to riſe, and his rain to fall on the evil as well as the good. Notwithſtanding their ignorance was in a great meaſure wilful, notwithſtanding their prejudices and perverſeneſs which hindred them from attending to the intimation of the divine will in his works of creation and providence, notwithſtanding they acted in general contrary to the ſuggeſtions of their conſciences, or that law of God which was written in their hearts; notwithſtanding theſe things, I ſay, God bore with them from age to age, granted them temporal favours in abundance, and after a long ſucceſſion of years and of mercies, ſent his own ſon to enlighten and reform them, and receive them into covenant with himſelf. "Theſe things haſt thou done, ſaith God, and I have kept ſilence." Sometimes indeed God teſtified his diſpleaſure againſt their wicked ways, by diſplaying his judgments againſt ſome particular cities, which had filled up the meaſure of their iniquities. Thus we read of the frequent denunciations of God's wrath againſt Egypt, Babylon, Tyre and Sidon, &c. Upon their not attending to which, God utterly deſtroyed them, for an example to preſent and after ages.

But as long as they maintained any thing of natural virtue, humanity, and probity amongſt them, God winked at their many enormities, becauſe they enjoyed but a ſmall degree of light. For which reaſon alſo he has declared that their caſe ſhall be more tolerable at the judgment, than that of thoſe who have ſinned againſt the clear light of the goſpel. Here is a demonſtration of the mercy and compaſſion of God to the heathen world. Tho' God was always equally an enemy to ſin, yet as he ſaw not fit then to inſtruct them by a revelation from heaven, he paſſed by their corruptions in doctrine and worſhip, and in compaſſion to their ignorance, withheld his judgments from them. They had not any particular call to repentance, nor any direct encouragement to forgiveneſs upon their renouncing and forſaking their ſins. Upon theſe conſiderations God winked at the impenitency of theſe dark ages, but now under the goſpel, commands all men every where to repent, and threatens the ſignal manifeſtations of his vengeance againſt all ſuch as refuſe to comply with the gracious invitation.

Or we may conſider the text in another light. We may conſider God's winking at the heathen in their ignorance and corruption, as the juſt judgment of God againſt them for their notorious wickedneſs and deteſtable idolatry. Had they acted agreable to the beſt light they had, and appeared honeſtly deſirous of farther degrees of knowledge for the ſake of performing the divine will in a more perfect manner, God would doubtleſs have diſpatched ſome of his ſervants to them, as he often did to his people Iſrael, to enlighten their minds in the knowledge of the truth, and declare to them more explicitly what is that good and acceptable thing which the Lord required of them. But when God ſaw them ſo little deſirous of inſtruction, ſo obſtinate in their prejudices, and firmly attach'd to their errors and vices, he gave them up to their own blindneſs of mind and hardneſs of heart, and ſuffered them to go on in their ways, without reclaiming them by any expreſs meſſages from heaven. We may imagine God ſo diſpleaſed with them for their flagrant immoralities and violations of the law of nature, as to pronounce concerning them as he did of the rebellious Jews by the prophet Iſaiah, "go and tell this people, hear ye indeed, but underſtand not, and ſee ye indeed but perceive not: Make the heart of this people fat, and make their ears heavy, and ſhut their eyes; leſt they ſee with their eyes, and hear with their ears, and underſtand with their hearts, and convert and be healed." This prejudice and perverſeneſs of the Jews, our bleſſed Savior himſelf gives as the reaſon (and cites this very text) why he did not inſtruct them more plainly, during his abode on the earth, in things pertaining to the kingdom of heaven, but choſe to declare them only by way of fiction and parable, to be more fully explained by his apoſtles after his aſcenſion.

And why may not this be ſuppoſed to be the caſe with the gentile world? It ſeems to be agreable to the account which St. Paul gives of them in his firſt chapter to the Romans, where he ſays, that "the inviſible things of God, even his eternal power and godhead, are clearly ſeen by the work of creation; ſo that they are without excuſe: Becauſe that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and [ſo] their fooliſh hearts was darkned. Profeſſing themſelves to be wiſe they became fools; and changed the glory of the incorruptible God into an image, &c. And ſo, as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do thoſe things which are not convenient. Becauſe that knowing the judgment of God thus far, that they who commit ſuch things are worthy of death, they not only did the ſame, but had pleaſure alſo in them that did them."

Thus did God for many ages overlook the corruptions of the heathen world; while he choſe out the poſterity of Abraham for his own peculiar people, to whom he might more plainly reveal himſelf, that they might be a generation to ſeek him, and a ſeed to ſerve him; and that the worſhip of the true God might never wholly ceaſe among men, 'till Chriſt the lamb ſlain from the foundation of the world, appeared on earth, who gave himſelf a ranſom for all, and who commanded his apoſtles to go and preach the goſpel to every creature, heathen as well as jew, that whoſoever believed on him, forſook his ſins, and conformed his life to his inſtructions, might be ſaved by him. This bleſſed goſpel is what by the grace of God we are favoured with, and the tenor of which we are next to contemplate. I proceed therefore to my

III. Propoſition, which is, that the grand deſign of the goſpel revelation is to call men to repentance. "But now commandeth all men every where to repent. The glad news of ſalvation by Chriſt was uſhered in by John baptiſt his forerunner, who preached the baptiſm of repentance for the remiſſion of ſins; and cried in the wilderneſs of Judea, "repent ye, for the kingdom of heaven is at hand." i. e. the diſpenſation of the goſpel and kingdom of the Meſſiah is ſoon to be eſtabliſhed in the world, repent ye therefore and reform your lives, that ye may become the worthy ſubjects of his kingdom. Our bleſſed Savior himſelf being initiated into his office as it were by baptiſm, began his public preaching with "repent, for the kingdom of heaven is at hand." Mat. 4.17. And when he ſent forth the twelve with inſtructions to publiſh his goſpel to the world, they knowing the general ſcope and tenor of the doctrines of their divine maſter, "went out and preached that men ſhould repent." For Chriſt himſelf, when he came into Galilee "preaching the goſpel of the kingdom of God," did it in theſe words, "the time is fulfilled, and the kingdom of God is at hand: "Repent ye and believe the goſpel." Theſe two words, repent and believe, comprehend in brief all that the goſpel requires of us. But the world, before Chriſt, being overwhelmed and ſunk in the loweſt abyſs of ignorance and idolatry, as we have juſt now ſeen, it was neceſſary that they ſhould repent of all their former ſins, and ſo obtain the forgiveneſs of them, before they could properly embrace the goſpel, and receive the ſaving benefits of it. For the firſt ſtep that a vicious man can take towards a godly reformation, and ſuch a thorough change of life as the goſpel requires, is to be truly ſenſible of, and ſorry for his ſins, and ſo to repent of, and forſake them. Accordingly, "God hath highly exalted Chriſt Jeſus by his right hand, to be a prince and a ſaviour to give repentance and forgiveneſs of ſins." And the apoſtle in his name teſtified not only to Jews, but alſo to the Greeks, repentance towards God as well as ſaith in the Lord Jeſus Chriſt. "It is indeed a faithful ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners, to ſave them from the error and corruption of their ways, to excite them to repent and to invite them to accept ſalvation through him. Had mankind been ſo holy and guiltleſs as not to ſtand in need of forgiveneſs, there had been no neceſſity of the goſpel revelation to call and encourage them to repent; there had been no occaſion for the deſcent of the ſon of God from the heaven of glory, to ſuffer and die, to purchaſe pardon for penitent tranſgreſſors. But ſince all mankind had corrupted his way, and there was none righteous, no not one: Since not only the Heathens who ſat in darkneſs, but the Jews alſo who were favoured with a revelation from God, had ſhamefully perverted and violated the divine law; it was requiſite in order to ſave mankind from periſhing eternally, that there ſhould be ſome other way appointed for their ſalvation, beſides the rigid condition of the covenant of works.

To anſwer this gracious end, Chriſt came to earth, "whom God hath ſet forth to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins that are paſt, through the forbearance of God." And through him "the grace of God, which bringeth ſalvation, hath appeared unto all men, teaching us that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly and godly in this preſent world; looking for that bleſſed hope, and the glorious appearing of the great God, and our Savior Jeſus Chriſt; who gave himſelf for us that he might redeem us from all iniquities, and purify unto himſelf a peculiar people, zealous of good works." This is what God the Lord requires of us under this new diſpenſation of his grace. For this, Chriſt has enlightned us with the light of his glorious goſpel, has purchaſed forgiveneſs by his ſufferings, and has promiſed us his holy Spirit to aſſiſt us to forſake our ſins and ſubdue our luſts; and on our complying with theſe his gracious deſigns, has promiſed us pardon and acceptance with God, whoſe favour is life, and whoſe loving kindneſs is better than life.

Repentance then we ſee is a duty indiſpenſably incumbent on all who hope to obtain ſalvation through Jeſus Chriſt, it therefore deſerves a more large and ample conſideration. I ſhall therefore under this head attempt to ſhew theſe ſeveral things. 1ſt. What is implied in true repentance. 2dly. The univerſality of the call and obligation to it. 3dly. The abſolute neceſſity of it. And, 4thly. The motives and encouragements given to it in the goſpel. But, I ſhall conclude at preſent with one or two reflections on what has been already conſidered. And,

1. How thankful ought we to be to God, for granting us the light and priviledges of the glorious goſpel of the bleſſed Jeſus, and thereby diſpelling the ignorance of heatheniſm, and calling us out of darkneſs into marvellous light. The greater the darkneſs is from which we are delivered, the greater in proportion ought our gratitude to be. We have ſeen what groſs ignorance and error the heathen world before Chriſt was involved in; "The gentiles, ſays the apoſtle, walk in the vanity of their minds, having the underſtanding darkned, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs of their hearts." It was almoſt impoſſible for them amidſt ſuch thick and palpable darkneſs, to diſcern the right way and walk in it. Being thus blinded and deluded in their minds, it was eaſy for ſatan the prince of darkneſs, to lead them captive at his pleaſure. But yet methinks, it would not be proper for us, ignorant as we are of the doings and deſigns of the almighty, utterly to exclude them from heaven, and peremptorily to deny the poſſibility of the ſalvation of any of them. The ſcripture no where that I know of, authorizes any ſuch determination; and if we have no ground for it here, certainly that charity which the goſpel ſo frequently inculcates, does not require us thus to judge. There were a few even in the dark ages of heatheniſm, who ſeem to have been raiſed up as glorious lights in the world; and who ſhone the brighter, for daring to appear advocates for virtue, when the generality of mankind were ſunk in ſin and vice.

Theſe glorious few ſeem not only to have had pretty juſt notions of God and religion, but to have been ſincerely deſirous to pleaſe him, to have taken great pains to ſubdue their appetites and paſſions, and to cultivate the virtues of a good life. Now there ſeems to be no abſurdity in ſuppoſing that a righteous and good God ſhould in ſome meaſure grant to ſuch the divine influences of his ſpirit, to implant in them a principle of holineſs, and ſo far reveal Chriſt to them, as is neceſſary to their ſalvation thro' him, as well as to ſuch as lived under the jewiſh diſpenſation. It is ſaid of Cornelius, while he was yet a heathen, "that he was a devout man, and one that feared God, that his prayers were heard, and that his alms were had in remembrance before him." And being poſſeſt of theſe good qualities, he was dictated by a viſion where to go and learn Chriſt. On which occurrence the apoſtle Peter, to whom he was ſent, makes this obſervation, "of a truth I perceive that God is no reſpecter of perſons; but in every nation, he that feareth God and worketh righteouſneſs, is accepted with him." Acts 10.4. But whether it ſhall pleaſe God to admit any of the heathen to eternal happineſs or not, as it does not intimately concern us, and as he has not thought fit expreſsly to reveal it to us, ſo it becomes us not to be peremtory on either hand, but to reſt gratefully ſatisfied with that meaſure of light and knowledge which we are favoured with, and to leave the reſt to God, "who will have mercy on whom he will have mercy," aſſured that he who has no pleaſure in the death or puniſhment of any, will extend his mercy and loving kindneſs ſo far, and no farther, than ſhall be conſiſtent with equity and juſtice, and the ſupport and honour of his moral government. But be this as it may. This we are abundantly affored of, that we under the goſpel are put into a capacity of obtaining eternal life: That this eternal life and the way to it are revealed to us with ſufficient clearneſs; that God is ready to aſſiſt our feeble but upright endeavours after it; that we may, and many of us doubtleſs ſhall be admitted thro' Chriſt's merits to the bleſſed preſence and enjoyment of God in heaven. What unfeigned and unbounded thanks are due from us to God, for this unſpeakable gift! That the ſun of righteouſneſs has ariſen upon us, and ſcattered with his gladſome beams the miſts of heathen ignorance! That the dayſpring from on high has viſited us and diffuſed the bleſſings of light, life & joy among us.

How ſhould our tongues be exerciſed with repeated noſannas to God! How ſhould our hearts be affected and earth reſound with our praiſes to the father of our Lord Jeſus Chriſt, who has bleſſed us with the joyful ſound of ſalvation by Chriſt; who has revealed to us thoſe myſteries which have been hid from ages and generations of the world, and has brought to our ears thoſe glad tidings of great joy, which many prophets, wiſe men and princes deſired to ſee and hear, but might not! If we have the leaſt ſenſe of gratitude in our boſoms, or any reliſh for divine and ſpiritual bleſſings, we cannot but be affected with love and thankfulneſs to God for theſe ineſtimable favours. But,

2. We are bound not only to be thankful to God for the goſpel, but to comply with the merciful deſign of it, which we have heard is to call men to repentance. It is by this means alone that we can demonſtrate to ourſelves and others, that we are truly thankful. If we reject the goſpel and live in the practice of thoſe immoralities and vices which blackened the heathen world, we give an undeniable evidence that we are not truly thankful for that goſpel which reproves thoſe deeds, and commands us to repent of and forſake them.

Such as thus go on in ſin, whatever profeſſions of thankfulneſs they make, would doubtleſs be glad that God had never ſo clearly revealed his will and their duty to them, and the neceſſity of their compliance with it. "For he that doth evil hateth the light, neither cometh he to the light, leſt his deeds ſhould be reproved."

Let us therefore ſhew forth our love and gratitude to God by forſaking our ſins and cleaning unto him. And may God almighty aſſiſt us by his grace hereto. May he "create us anew in Chriſt Jeſus unto good works," and grant us the aids of his Spirit, to ſubdue our ſinful affections, to fortify us againſt temptation, and lead us in the paths of truth and righteouſneſs for his name ſake. AMEN.

IN my former diſcourſe I ſhewed 1. That the times of heatheniſm were times of ignorance, o • that the gentile world before Chriſt was dark and unenlightned. They were • oſly ignorant of the exiſtence, nature, and perfections of the Deity, of the way of wor • ip agreable to him, of their duty towards 〈◊〉 , their fellow-creatures and themſelves, and the natural conſequence of their ignorance was a univerſal corruption and dep • vity of manners. They were at a loſs how to account for the origin and prevalence of ſin and evil, how they firſt came into the world, and why all mankind were ſtill liable to ſin, to afflictions, diſeaſes and death. Their notions of a future ſtate were very erroneous and chimerical, full of doubt & uncertainty: And of the reſurrection, they entertained not the leaſt ſuſpicion. They knew not how to ſue for pardon and the divine favor, nor in what way, or in what name, it was poſſible for them to be reconciled to a juſt and holy God. They ſeem to have been ſenſible that a mediator was neceſſary, which made them addreſs their ſupplications to Demons, Angels, departed Heroes, and other inferior Deities. For theſe, by ſome of the wiſeſt of them, were worſhipped only as interceſſors for them to the ſupreme God; though the ignorant vulgar ſeem generally to have made them the ultimate objects of their adoration. • . I ſhewed in the former diſcourſe that God winked at theſe times of general ignorance and corruption; and bore with them without any particular viſitation or expreſs revelation of his will, 'till the coming of Chriſt. This I told you might be underſtood either as a manifeſtation of the patience of God, in that he kept ſilence and did not cut them off in their frequent and enormous vices; or of his mercy, in that he pitied their ignorance; and paſſed by their faults becauſe the light they were favoured with was but ſmall; or of his juſtice, whereby he was induced by reaſon of this walking ſo contrary to the light of nature, and the dictates of their own conſciences, to give them over to blindneſs of mind, and hardneſs of heart, to commit all iniquity with greedineſs. But though God as it were connived at the ignorance and impenitency of thoſe times, yet now under the goſpel he peremptorily and expreſly "commands all men every where to repent."— For I ſhewed thirdly, that the grand deſign of the goſpel revelation is to call men to repentance. Under this laſt head I told you I ſhould endeavour to ſhew four ſeveral things; to which I now proceed, viz.

In the firſt place I am to ſhew wherein true repentance conſiſts, or what is implied in it. Here I ſhall very briefly mention ſeveral things which a ſincere repentance towards God neceſſarily includes in it, though all of them perhaps are not felt in equal degrees by every true penitent. And if any ſhould chuſe to call ſome of the things I ſhall mention, preparatories to true repentance, or concomitants with it, and others of them the bleſſed fruits and effects of it, rather than parts of repentance itſelf, I will not contend; but only affirm that wherever true repentance is, there are found (in a greater or leſſer degree) the following things: 1. A ſenſe of ſin and guilt. None can truly repent of his ſins till he is ſenſible that he is a ſinner. He muſt be brought to a ſenſe of the great evil and heinous nature of ſin, and of his expoſedneſs thereby to the wrath and curſe of God; he muſt ſee the neceſſity there is of breaking off his ſins by repentance in order to his obtaining favour and acceptance with the Almighty; otherwiſe he cannot exerciſe a ſincere and godly repentance. For whilſt he thinks himſelf innocent, or is • ot convinced of his aggravated guilt, he ſees nothing that he has to repent of. It is not ſuch as are ſelf-righteous, that by the enabling grace of God are brought to a true repentance, but ſuch as know themſelves to be ſinners, ſuch as have ſo thorough and humiliating conviction of their own vileneſs, ſuch as are of a broken heart and contrite ſpirit on account of their tranſgreſſions of the holy law of God, and are cloathed with that ſelf-abaſing ornament of humility, which is in the ſight of God of great price.

This is admirably exemplified by our Saviour in the ſtory of the conceited Phariſee and convinced Publican, who enter'd the temple together to pay their devotions to God. Whilſt the one boaſts of his virtues to claim the divine acceptance, the other ſenſible of his unworthineſs not only to receive the favour of God, but even to lift up his eyes to heaven, ſmites on his breaſt, and exclaims, "Lord, be merciful to me a ſinner." He being thus convinced of his ſinfulneſs and guilt, was in a proper diſpoſition of mind to receive the pardon and favour of God; and accordingly "he went down to his houſe juſtified rather than the other." He that is duly ſenſible of the great need he ſtands in of the divine forgiveneſs, of his own unworthineſs of it, and of the neceſſity of the merits and mediation of Chriſt in order to it, cannot but be ſorry that he has bro't himſelf into ſuch a woful ſtate by ſin; and will be excited to the ſtrongeſt deſires and endeavours to forſake his ſins, and pleaſe God, whoſe diſpleaſure he has incurred by ſinning: And ſuch a one has ample encouragement to expect the aſſiſtance and acceptance of God, who with ſuch a ſacrifice is well pleaſed." "For thus ſaith the high and lofty One who inhabiteth eternity, whoſe name is holy, I dwell in the high and holy place, and with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. I have ſeen his ways, and will heal him, peace, peace to him," &c. Iſa. 57.15.

2. True repentance implies in it not only a convicted ſenſe of our manifold ſin and guilt, but a humble acknowledgment of them before God. He that covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy." And "if we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs." So that we cannot truly repent of our ſins, ſo as to obtain mercy and forgiveneſs, without penitent confeſſion of them. I acknowledge my tranſgreſſions, ſays David; and my ſin is ever before me. It is neceſſary that we confeſs in general, that we have ſinned and done that which is not right, that we have in many inſtances broken God's holy law, and acted contrary to thoſe obligations of duty and gratitude we were under to him; that hereby we have juſtly incenſed him againſt us, and expoſed ourſelves to his wrath, and the ſad effects of his diſpleaſure. And not only ſo, but when we fall into any great or preſumptuous ſins, we ought particularly to recount and confeſs them before God, with their ſeveral aggravations, and with a contrition in ſome meaſure proportioned to the guilt of them. Whereas a general confeſſion only, (if ſincere) will be accepted for thoſe many ſins which we cannot particularly call to remembrance, for our ſins of ignorance and infirmity, and the daily imperfections of our beſt ſervices. And our confeſſions both general and particular, muſt be accompanied with hearty deſires and earneſt prayers for forgiveneſs. Thus David prays particularly, "Deliver me from blood-guiltineſs, O my God; and in general, "cleanſe thou me from ſecret faults." God requires confeſſion of us not to inform him, (for he is perfectly accquainted with all our thoughts and ways) but for our own good, to impreſs on our hearts a humiliating ſenſe of our ſins, and to ſhew forth our penitent diſpoſition of mind. Such a diſpoſition as will fit us for receiving pardon from God, "who looketh upon man, as Elihu ſaith, and if any ſay, I have ſinned and perverted that which was right, and it profited me not: He will deliver his ſoul from going into the pit, and his life ſhall ſee the light." Job 33.27, 28.

3. Our confeſſion muſt be accompanied with ſhame and ſorrow for our ſins, ſuch a ſorrow as ſhall produce hatred and abhorrence of them, otherwiſe we ſhall not be ſincere in our confeſſions, and in our purpoſes of amendment. For he that confeſſes a fault is always ſuppoſed to be convinced of it. And he that is convinced that he has done amiſs, cannot but be aſhamed of it. Thus Ezra lamented, and confeſſing before God the ſins of the land, ſays, "O my God, I am aſhamed and bluſh to lift up my face to thee, my God; for our iniquities are increaſed over our head, and our treſpaſs is grown up unto the heavens." So Jeremiah 3.25. "We lie down in our ſhame, and our confuſion covereth us, for we have ſinned againſt the Lord." Evangelical repentance is alſo attended with great grief and ſorrow for ſin. I will declare mine iniquity, ſays the Pſalmiſt, and be ſorry for my ſin. The ſincere penitent mourns and ſorrows for his ſins, not only becauſe he has by them ſubjected himſelf to the wrath of God & pains of hell. For a ſinner that is actuated by a mere legal principle, who continues to love ſin and is reſolved to go on in it, may yet like Judas, be filled with ſorrow and remorſe, on account of the great miſchief and intolerable miſery which he has brought upon himſelf. Such ſorrow, ſuch repentance as this, ſhall be exerciſed by the damned in hell, and conſequently is not in itſelf that gracious affection of ſoul which recommends to the favour of God. But ſorrow for ſin, which is the concomitant of true repentance, is of a more ingenious nature. It proceeds chiefly (though not wholly excluding the other principle) from love and gratitude towards God, and a conciouſneſs of having acted unworthily towards him who is his Creator and conſtant Benefactor, and who has ſent his own ſon to ranſom him from ſin and deſtruction. He is grieved for having acted unworthy of a rational creature, for having deformed and defiled his own ſoul, reflected diſhonour on God, and diſobeyed his righteous laws. This is that "godly ſorrow" that "worketh repentance to ſalvation not to be repented of." He who thus ſincerely laments his ſin, and ſorrows after a godly ſort, who weeps and grieves more bitterly, the greater his ſin and folly has been, will be led to hate ſin and loathe himſelf on account of it. And not only ſo, but—

4. He whoſe grief and repentance for his ſins is ſincere, will firmly reſolve to forſake them for the future, and cleave unto God. And unleſs this is the happy effect of it, his repentance is not genuine, but only that reluctance and uneaſineſs which naturally ariſes in the mind of man, from a conſciouſneſs of having done wrong, and a fear of puniſhment. Without a firm and vigorous reſolution, nothing can be done towards repentance and a change of life. When a ſinner is brought to reflect on his paſt life, and ſees how guilty he has been; when he is convinced of the evil and danger of his former courſes, and that the only ſafe way for him is to forſake his ſin and return to God and his duty; however ſtrongly he is determined in his mind upon the expediency of repentance, yet unleſs there is a fixed determination or reſolution of the will alſo, true repentance will not enſue. For though it is neceſſary that the determination of the judgment ſhould go before the reſolution of the will, yet the one does not always imply the other. Many men have been fully convinced of the fitneſs and neceſſity of a change of life, who yet for want of a ſtedfaſt reſolution to turn from their ſins, have gone on in them and died in a ſtate of impenitence. Nothing but a ſtrong and determinate reſolution will enable a man to ſtem the torrent of vicious cuſtom, to conquer his own ſinful inclinations, and the ſtrength of inveterate habits, and to withſtand the powerful aſſaults of temptation. Weak and feeble purpoſes of amendment will not do this. Such as only faintly wiſh and intend to repent and reform, will be eaſily ſway'd to ſin: Whereas he who upon mature deliberation and ſincere deſires to glorify God in his life, has taken up a firm reſolution to ceaſe from ſin and go on in a way of duty, will doubtleſs be able, by help of divine grace, to keep his reſolution. For reſolution fixes a man's ſpirit, like an immoveable rock, which when the rains deſcend and floods aſſail it, abides firm againſt all impreſſions. By virtue of ſuch a reſolution as this, David could riſe in defiance againſt all that would tempt him to ſin, ſaying, "depart from me, ye evil doers, for I will keep the commandments of my God."— Thus we ſee how neceſſary a part holy reſolution is, of true repentance. Again,

5. That chriſtian repentance which the goſpel requires, includes in it, a repairing to Chriſt, relying on his merits alone for forgiveneſs, and caſting the guilty ſoul before him to be waſhed in his blood, and cleanſed from all ſin. Faith in Chriſt, and truſt in him for acceptance, is the root and foundation of all the chriſtian graces; and deſtitute of this principle, they are not evangelical graces, but mere moral acts, ſuch as may be exerciſed by Pagans as well as Chriſtians. An Infidel, Heathen, or Jew, may be heartily grieved and ſorry for his ſins, and reſolve to forſake them; and in conſequence of this may turn from his allowed vicious courſes, and cultivate in general the moral virtues of a good life. But this repentance, though it be commendable and praiſe worthy in him, yet being deſtitute of faith in Chriſt, it is not evangelical repentance which is required of us under the chriſtian diſpenſation. Weary and heavy-laden ſinners, who labour under a burdenſome ſenſe of their ſins, are commanded in the goſpel, not only to repent of and forſake them, but to come to Chriſt for pardon, that ſo being eaſed of the heavy load, they may find reſt for their ſouls. Chriſt Jeſus, who gave himſelf a ranſom for all, who was delivered up to death for our offences, and roſe again for our juſtification, has by his obedience and ſufferings made a compleat atonement and ſatisfaction for ſin. In conſequence of which God has highly exalted him by his right hand, to give repentance and remiſſion of ſins. "Through him therefore is preached unto you the forgiveneſs of ſins: And by him all that believe are juſtified from all things, from which ye could not be juſtified by the law of Moſes." Thus as the forgiveneſs of ſins is conferred only through Chriſt, and as repentance is in order to forgiveneſs, it is neceſſary that our repentance ſhould have a particular reference to Chriſt; or that a goſpel penitent ſhould exerciſe faith in him, by whom we receive the atonement.

6. That repentance which is ſincere and genuine, neceſſarily implies in it, or at leaſt produces, actual reformation and change of life; a forſaking of ſin, and practice of virtue and piety. It has been already ſhewn that repentance includes in it a deep and hearty ſorrow for ſin, with a diſpoſition of mind, and a reſolution of will to turn from it. But this, if we ſtop here, is not true repentance. Repentance ſignifies a change, not only of diſpoſition but of practice; not only a reſolution to walk in the way of duty, but an actual performing ſuch a reſolution, ſo far as opportunity is granted for it. In affairs of common life, by repenting we frequently mean no more than a ſorrow for any paſt action, which upon reflection we find to have been wrong, and to wiſh that we had done otherwiſe. But this though it is implied in goſpel repentance, does not come up to the full notion of it, neither is it what is moſt eſſential to it. For what availeth the moſt poignant ſorrows and compunction, unleſs it worketh repentance, or a thorough change of heart and life? How can grief or remorſe alone, either pleaſe God or profit us? Sorrow in itſelf is only pain and miſery. There cannot therefore be a greater affront and indignity offered to God, who delights in the happineſs of his creatures, than to ſuppoſe that he takes a cruel pleaſure in the miſery of men; or that he delights to ſee them involved in tears, and labouring under trouble of mind and remorſe of conſcience for their ſins, any further than as this conduces to the reformation and happineſs of the perſons thus affected. Our grieving and taking on cannot affect the almighty, nor move his compaſſion towards us, whilſt we continue in ſin: Neither does he count himſelf glorified by pain or melancholy; but "herein is my father glorified, ſaith our Savior, that ye bring forth much fruit." What perſons feel a more painful ſorrow and contrition for ſin, than ſuch as are ſunk into the depths of deſpair? Yet who are farther from true repentance? If grief and affliction of ſoul for having ſinned were all that conſtituted goſpel repentance, the devil himſelf might become a true penitent: For he, when he feelst he juſt vengeance of God, cannot but condemn himſelf, and grieve that ever he rebelled againſt him: But as he remains the ſame devil ſtill, retains the ſame malignant temper, and continues the ſame courſe of wickedneſs and rebellion, he is at the fartheſt remove poſſible from true repentance. Thus we ſee, that grief and ſorrow are of no advantage, any farther than as they are productive of a real repentance and reformation. So that if we would determine what is godly ſorrow and what not, we muſt judge of it, not from the degree of affliction in it, but from the real effects of it in heart and life. For he is moſt truly ſorry for his ſin, that reflects upon it with deteſtation, and abſolutely ſhuns and forſakes it. The goſpel repentance is called repentance from dead works;" not only for them, but from them. The grace of God by Chriſt Jeſus, was not revealed to the world to inflict torment and miſery on men, or to make them ſad and melancholy, but to ſubdue ſin in them and under them, to teach and direct them to "deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and godly, in the world." When John baptiſt came preaching the baptiſm of repentance, and when many people were baptiſed by him, and confeſſed their ſins, he lets them know that this alone was not ſufficient, but that it was neceſſary that they ſhould alſo bring forth fruits meet for repentance. A good tree will infallibly bring forth good fruit. However humbly and penitently therefore we have confeſſed our ſins, however deeply we have been affected with ſorrow and anguiſh for them, however vile we have eſteemed ourſelves on account of them, and however ſtrongly we have determined to forſake them, yet if we do not actually ceaſe the indulgence of them, and practice the virtues of a holy life, when time and opportunity is granted herefor, we may be aſſured beyond all doubt, that we have not yet exerciſed that true repentance towards God which the goſpel requires of us. Every true penitent becomes thenceforward a new creature. He is "created anew in Chriſt Jeſus unto good works," By the aſſiſtance of the divine Spirit, "he puts off the old man which is corrupt, and puts on the new," repentance being neceſſarily connected or concomitant with regeneration and converſion. "Repent ye therefore, and be converted, that your ſins may be blotted out." I proceed to ſay,

7. Reſtitution is a neceſſary branch or effect of ſincere repentance. It is a dictate of natural reaſon as well as of religion, that whenever any wrong or injury is done to another, a full reſtitution or ſatisfaction ought (ſo far as can be) to be made to the party injured. As to our treſpaſſes againſt God, we can make no adequate compenſation for them. All we can do in reſpect of God, is humbly to confeſs our faults, to be heartily ſorry for them, and do better for the future. Though this does not come up to the notion of reſtitution or ſatisfaction, yet God is graciouſly pleaſed through Chriſt to accept it as ſuch, when performed ſincerely and from the heart. But beſides the wrong done to God and ourſelves; in many of our ſins we likewiſe injure our fellow-men. In this caſe we may and ought to make reparation. If we have by our example, influence, or enticements, drawn any into ſin, and thereby endangered their precious ſouls, we are bound ſo far as we can, to reclaim them from their vices, and promote their ſalvation. Or in whatever other way we have injured any perſon, whether by fraud or violence; whether the wrong affects his body, eſtate or reputation; we are obliged to reſtore what we have unjuſtly detained from him, or otherwiſe make ſatisfaction, according as the caſe and circumſtances require. And unleſs we do thus, we do not ſincerely repent of the ſin. For he that is truly penitent and ſorry for his ſin, will heartily wiſh he had not done it, and ſo will be careful ſo far as he can to undo it by making reſtitution. Whilſt a man wilfully neglects making reparation for any act of injuſtice, oppreſſion, deſamation, &c. he continues in the ſin; and whilſt he continues in the ſin, and does not forſake it, the guilt of it ſhall not be waſhed away. [Non dimittitur peccatum, niſi reſtituatur ablatum.] The ſcriptures mention reſtitution as a neceſſary part of repentance, and an indiſpenſible condition of pardon. Thus Ezekiel 33.14, &c.— "When I ſay unto the wicked, thou ſhall ſurely die: If he turn from his ſin and do that which is lawful and right; if the wicked reſtore the pledge, give again that which he hath robbed, and walk in the ſtatutes of life without committing iniquity; none of his ſins that he hath committed ſhall be mentioned unto him; he ſhall ſurely live, he ſhall not die."

8. That our repentance be ſincere, and effectual to procure the pardon of our ſins, it is neceſſary that we forgive the offences of others againſt us. That this is a neceſſary concomitant of true repentance, I prove thus. The divine forgiveneſs is often promiſed us on our ſincere repentance: "Repent and be converted that your ſins may be blotted out." "If the wicked turn, he ſhall live, &c. But our Savior expreſly declares, that "if we forgive not men their treſpaſſes, neither will our heavenly father forgive us." Conſequently that repentance to which the promiſe of pardon is annexed, muſt include in it, forgiveneſs of others. Indeed the practice of all the duties of chriſtianity, ſo far as by God's grace we are able, is, as I have already ſhewn, comprehended in true repentance. But this duty of forgiving others is more particularly inſiſted on in the goſpel, as of peculiar efficacy in order to our obtaining pardon of God. If we forgive men their treſpaſſes, and not otherwiſe, God will forgive us all thoſe ſins which we have utterly forſaken and renounced. And this is a very juſt and equitable requiſition.

For if God is ready to forgive us our hei • ous and aggravated tranſgreſſions upon our penitently aſking it of him, how can we in conſcience or gratitude refuſe to overlook the ſlight and inconſiderable offences of others againſt us? When we read the ſtory of the ſervant who being freely forgiven by his Lord a vaſt debt of ten thouſand talents, yet refuſed to forgive or have patience with his needy and ſupplicating fellow-ſervant for the ſmall ſum of one hundred pence, but • elentleſly conſigned him to priſon and miſ • ry; the conſcience of every one cannot • ut ſubſcribe to the juſtice of the ſentence of his being delivered to the tormentors, until • e ſhould make ſatisfaction for the whole debt. "So likewiſe ſhall my heavenly father do unto you, ſays Chriſt, if ye from your hearts forgive not every one his brother their treſpaſſes." If therefore we would evidence our repentance to be true and unfeigned, ſuch as ſhall avail with God through Chriſt for our pardon, we muſt "be kind one to another, tender-hearted, forgiving one another, when as God for Chriſt's ſake hath forgiven us."

Laſtly. That our repentance be effectual to our final ſalvation, it is neceſſary that we not only change our lives at firſt, and turn from ſin to God, but that we continue in ſuch a courſe to the end. "He that continueth to the end ſhall be ſaved; but if any man draw back, my ſoul ſhall have no pleaſure in him." There are many who by ſome awakening call either in the word or providence of God, are brought 〈…〉 danger of their ſtate, to mourn 〈◊〉 • ns, and alter or amend their lives 〈◊〉 • ntinue for ſome time to all appearance ſincerely religious. But theſe good impreſſions being worn off by time, they relapſe into their former ſtate of inactivity and wickedneſs, and ſhew by their after-conduct that their former repentance was not eſtabliſhed on a good and laſting principle. Now the repentance of ſuch as thus afterwards fall away (if it may be called repentance) will not avail to their final happineſs. All their former ſtrivings and ſorrows will not anſwer for their admiſſion into heaven. For ſaith God, "when I ſay to the righteous, thou ſhalt ſurely live; if he truſt to his own righteouſneſs [and turn aſide] and commit iniquity; all his righteouſneſs ſhall not be remembered; but for his iniquity that he hath committed, he ſhall die for it." So that a conſtant and ſteady progreſs in virtue is eſſential to that repentance unto ſalvation, which the goſpel requires. And by this it is diſtinguiſhed from that repentance which is vain and unavailing.

Thus I have conſidered the ſeveral things which are either contained in true repentance or accompany it, or elſe flow from it. They are a ſenſe of ſins, confeſſion of them with ſhame and ſorrow, reſolution againſt them, applying to Chriſt for forgiveneſs, an actual reformation in heart and life, reſtitution, forgiveneſs, and perſiſtance in virtue and godlineſs. Before I proceed to the next head, I would juſt make one remark. Though each of theſe I have mentioned (as parts of true repentance) are neceſſary, yet they are not equally diſcernible in every goſpel-penitent. Such as have had the happineſs of a religious education, whoſe infant minds have had the principles of chriſtianity inſtilled into them, and who have been brought up in the nurture and admonition of the Lord, though in their repentance they mourn for their ſins and imperfections, yet not having been guilty of any notorious tranſgreſſions, their ſorrow will not be equal in degree to that of others: And as the general tenor of their actions has always been outwardly conformed to the rules of religion, the change that is made in them will not be ſo conſpicuous and evident to themſelves and others, as in thoſe that are reformed from a courſe of profligancy and vice. But though the repentance and renovation of ſuch is more ſilent and inſenſible, yet it is neceſſary that they as well as all others ſhould repent and be renewed in the temper of their minds, before they can be ſo conformed to the image of God as to enjoy happineſs with him. For "God commandeth all men every where to repent." I proceed therefore to conſider, as I propoſed,

II. The univerſality of the call and obligation to repentance. Before Chriſt, the revelation of God's will, and the invitation to repentance for the remiſſion of ſins, was made only to the Jews. Many prophets were ſent forth by the almighty, commanding and exhorting them to repent and turn from their evil ways, with promiſes that hereupon they ſhould live and not die. But ſince the preaching of the goſpel, the true religion is not as before, confined to any one nation or country, "but in every nation he that feareth God and worketh righteouſneſs is accepted of him." God has now graciouſly fulfilled his promiſe made by his prophets to call the gentile world to the faith. "Is he the God of the Jews only? Is he not alſo of the Gentiles? Yes, of the Gentiles alſo." Every man every where, who hears the bleſſed ſound of the goſpel, is now called upon to repent. Even the greateſt ſinners have encouragement here. For "it is a faithful ſaying—that Chriſt Jeſus came into the world to ſave ſinners, even the chief." And juſt before his entrance into glory, he gave orders to his apoſtles, "that repentance and remiſſion of ſins ſhould be preached in his name among all nations, beginning at Jeruſalem, who were the chief of ſinners, the deſpiſers and crucifiers of our bleſſed Lord. But not only great and notorious tranſgreſſors, but ſuch alſo as have led more regular and moral lives, are commanded to repent. For as all men have ſinned and therefore ſtand in need of forgiveneſs, ſo all are invited to accept of it on goſpel terms. Even the righteous or ſuch as have already turned their feet into the way of God's teſtimonies, though the general tenor of their actions being right, they have not need like the ſinner to turn wholly about, and change their courſe, yet they ought frequently to renew their repentance. Though the loud calls in ſcripture to repent and turn, are directed chiefly to ſinners, and though that repentance which I have deſcribed, implying a thorough change, can in the extent of it be applied only to them, yet there is a repentance which is required of ſuch as are already true penitents and believers. For ſince none can arrive to a ſtate of impeccability or ſinleſs perfection in this life, the grace of God in the goſpel would be inſufficient to the ſalvation of any, if it provided not for the pardon of ſins committed after the firſt repentance as well as before. The beſt of men, the moſt eminent ſaints, will ſometimes notwithſtanding their utmoſt caution, fall into ſin, and fail in the exact performance of their duty; and while any are under the guilt of any ſin, they are expoſed to the wrath and curſe of God: It is neceſſary therefore that they recover themſelves, and be renewed again unto repentance in order to their being reſtored to the favour of God. They muſt mourn for their remaining imperfections; and whenever they are ſurprized into ſin, muſt penitently aſk forgiveneſs thro' Chriſt, and be excited to greater caution and vigilance in their future conduct. Thus all men, good and bad, high and low, bond and free, are called to repentance, and ſo invited to the benefits of the goſpel redemption. For with God "there is no reſpect of perſons,—there is neither Barbarian, Scythian, bond nor free; but Chriſt is all and in all."—I am,

III. To ſhew the neceſſity of repentance. And this, as there needs not much to be ſaid to make it evident, ſo I ſhall not be long upon it. Without it we cannot be pardoned. For God is holy, and cannot be reconciled to ſin. His nature is oppoſite to it, and his laws were deſigned to reſtrain men from it But to forgive ſin without repentance and amendment, is the direct way to encourage the practice of it, and deſtroy the honour and reverence due to thoſe laws which ſo ſeverely forbid it. We cannot enjoy happineſs in the communion of God, until we become like him, or he like us. But God is unchangeable. Conſequently we muſt forſake our ſins, and become in ſome degree holy as God is holy, before we can be happy with him. Nay, ſhould God, contrary to his nature and word, forgive our ſins tho' indulg'd and unrepented of, and admit us into his beatific preſence, ſtill we could not forgive ourſelves. Conſcience, that inexorable Judge which God has placed in our breaſt, will not free us from the ſting of guilt, till we have repented and reformed. And ſo long as a ſenſe of guilt remained, we could not be happy. Thus in the nature of things, happineſs and impenitency are abſolutely incompatible with each other. This is farther evident from the word of God. Sinners or "the unrighteous cannot inherit the kingdom of God." "The wicked ſhall go away into everlaſting puniſhment." "God is angry with the wicked every day: If he turn not he will whet his ſword, and his miſchief ſhall return upon his own head." "Except ye repent ye ſhall all likewiſe periſh." "Bleſſed are the pure in heart, for they ſhall ſee God:" But "without holineſs no man ſhall ſee the Lord." Every man who conſults the word of God, who ſees there the woful end of the impenitent ſinner, and the glorious happineſs of the pardoned ſaint, cannot but be ſenſible of the importance and neceſſity of repentance. And ſince the preſent life is known to be the only time allotted for it, one would think it impoſſible that any ſhould be ſo unwiſe as to neglect or delay it. But this being unhappily the caſe, we will conſider in the

IV. and laſt place, the motives and encouragements to repentance which the goſpel affords. The impenitency of the heathen was winked at by God, becauſe they had little or no encouragement to it. But this is not the caſe under the goſpel. Here we find God declaring himſelf "not willing any ſhould periſh, but that all ſhould come to repentance." And that for this very reaſon "he is long-ſuffering to us-ward," "that the goodneſs of God may lead us to repentance." Here we have the promiſe of pardon and remiſſion, on our ſincerely and truly repenting of our ſins; and a promiſe of the divine aſſiſtance herein, and not only ſo, but we are aſſured that there is a crown of glory that fadeth not away, reſerved in heaven for us. The great and manifold bleſſings of redemption, the divine bleſſing and fellowſhip of the ſpirit here, and the enjoyment of God throughout eternity, are promiſed to ſuch as forſake their ſins, ſubdue their luſts, and are renewed in the ſpirit of their minds after the image of him that created them. But if we refuſe to hearken to the gracious calls of God to repentance and a holy life, and obſtinately go on in ſin "after our hard and impenitent hearts, we treaſure up to ourſelves wrath againſt the day of wrath, and the revelation of the righteous judgment of God; who will render to every man according to his deeds: to them who by patient continuance in well doing ſeek for glory and honour and immortality, eternal life." Having therefore thoſe promiſes, dearly beloved, let us cleanſe ourſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of God."

Let us conſider that whilſt we go on in a ſtate of impenitency, we counteract the gracious deſigns of God in the goſpel revevelation. In vain has God provided a redeemer for us to deliver us from ſin and death: In vain as to us has Chriſt died to purchaſe pardon and juſtification for ſinful man, and thereby to reconcile him to an offended God: In vain has God enlightened us with the knowledge of his will, and the terms on which we may procure his favor; if we ſtand out againſt his exhortations and calls, and are wilfully bent on our own deſtruction. Nay it will be the unſpeakable aggravation of our future doom, that the grace of God bringing ſalvation has appeared to us, but we have harden'd our hearts againſt God, and refuſed compliance with it.— Though God winked at the impenitency of the heathen in the times of ignorance, he will not wink at it in profeſſed chriſtians under the light of the goſpel; but will aſſuredly execute his threatned vengeance on all that now daringly continue in ſin. "Now conſider this ye that forget God, left he tear you in pieces and there be none to deliver." Rom. 16.25, 26, 27.

"Now to him that is of power to ſtabliſh you according to the goſpel, and the preaching of Jeſus Chriſt (according to the revelation of the myſtery, which was kept ſecret ſince the world began, but now is made manifeſt, and by the ſcriptures of the prophets according to the commandment of the everlaſting God, made known to all nations for the obedience of faith: To God only wiſe, be glory through Jeſus Chriſt, for ever.

DIED at the Rev. Mr. Smith's at Weymouth, the 17th inſtant, James Blake, B. A. and was this day decently interred at Dorcheſter, the place of his nativity. Early in life he diſcovered a love for virtue and a thirſt for knowledge. His riſing genius induced his friends to give him a liberal education at Harvard College. He made a moſt rapid progreſs in the arts and ſciences, and as a univerſal ſcholar was equal perhaps to any of his ſtanding. Intenſe application to his ſtudies, impaired his health, and from an extreme averſion to diſtreſs his friends with his complaints, he concealed his difficulties, 'till an inflammation ſeated on his ſtomach, which removed him from this world in the bloom and verdure of life. Being ſoon ripe for heaven, heaven claimed him as it's due. For ſome months paſt he had preached in this and the neighbouring towns, occaſionally, to the univerſal approbation of his hearers, and the beſt judges have acknowledged his diſcourſes from the pulpit were the works of a very maſterly and eloquent pen. He appeared ever to be influenced by the example of his divine Lord and Maſter, in whoſe ſervice he had engaged, and for the advancement of whoſe intereſt and kingdom in the world he was moſt eminently accompliſhed. His undiſſembled piety, the amiableneſs of his temper, his modeſty, innocence and innoffenſiveneſs, which appeared through the whole of his life and converſation, endeared him to people of all characters. The young, to whom his death is a ſtriking monitor, and a moſt ſenſible illuſtration of this humbling truth, that every man at his beſt eſtate is altogether vanity, may from hence be convinced that early piety has it's attractive charms, and that the only way to laſting fame and immortal glory is through the temple of virtue. No youth has liv'd more univerſally beloved, or died more univerſally lamented.