culiar people, zealous of good works; and those who neglect the performance of this condition of salvation, or delay it so long as that they have neither due time nor ability to perform it, can have no other foundation for their hope than the uncovenanted mercies of God; and presume as unreasonably in regard to their everlasting concerns, as one that should slight all the methods for securing of his temporal estate, by the present settled laws, and wholly rely upon other laws to be made for the future, to confirm his title, which yet may never be enacted.

There are indeed promises, in the New Testament, of acceptance on condition of repentance, and sorrow for sin: but, 1st, many of these promises respected those who were newly called to the Christian religion, viz. the Jews and Heathens, as we shall further see in the Acts of the Apostles. These were to be assured, that their former sins would not exclude them from the new covenant of grace, made with mankind in Christ Jesus, on condition they did repent of them, and forsake them; and no doubt, such of them who departed this life, ás far as they were baptized into Christ's religion, upon their sorrow for sins committed, and renouncing them, and a sincere purpose of obeying the Gospel for the future, were entitled to the benefits thereof; (as the labourer was rewarded, in the parable of the vineyard, who was not hired till the latter end of the day.) Hence St. Paul places the doctrine of repentance from dead works, and faith towards God, among the first principles of the Christian religion. But, 2dly, As for us, who are called into the vineyard at the beginning

Heb. vi. 1. Hence, in the primitive church, the Catechumens, (or Catechizati,) on their faith and repentance, even though not baptized when prevented by death, were esteemed to be entitled to the merits of Christ. Firmiliani Epist. ad Cyprianum, epist. 75. prope finem, edit. Oxon. Augustinus de Baptismo, 1. iv. c. 22.

of the day, who by baptism are so early admitted to be the members of Christ's church, and make constant profession of the Christian religion, we are required to labour, to live according to our profession, and that is, to renounce our sins, and to bring forth good fruit in all holy and godly conversation.

Thus much is evident from the Epistles of St. Paul especially, wherein he informs the first Christians, that they are now to be dead to sin, to put off the old man, and to put on the new man; that is, constantly to watch over themselves, and to resist the temptations to their former sins, and practise the duties of Christianity. They that hope otherwise, must believe, that God sent his Son to give us an example of an holy life, and to teach the practice of it, as we have seen, and yet that it will not signify much to those who rely on his merits, whether that example or practice be followed or no, or be rendered altogether vain.

As for the promises of pardon for sins committed, or omissions of duty, made to professed Christians, on their repentance, the great thing to be enquired into is, whether that repentance be sincere or no, viz. such as is suitable to the tenor of the Gospel ; which consists in a present sorrow, and inward change of the disposition; and not only so, but a hearty reformation; and that whilst opportunity serves, and before the season and day is over. Such a penitent may comfort and encourage himself with that of the Apostle, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.

Once more; it inay be added here, that indeed in the New Testament divers promises are made to 'some particular graces, or pious actions: as that God is well pleased with the sacrifice of doing good";

that we thereby are laying up in store for ourselves a good foundation against the time to come: that we are to love one another; for love is of God; and every one that loveth is born of God: and that hope maketh not ashamed1; and such like. But then, what we are to understand hereby is this; that indeed such a single grace, or good action, does in a peculiar manner recommend us to God, yet is not alone effectual for salvation, unless in conjunction with other parts of Christian piety. This ought to be seriously considered; for St. James fully shews m, that to fail, or offend, knowingly or wilfully, even in one point, is to be guilty of all; and consequently, one grace, or holy action, cannot make reparation for a wilful omission or neglect in other branches of our duty, much less for an indulgence in any allowed sinful course. So that, in short, doing good, and loving our neighbour, &c. are duties very acceptable to God, and have a particular promise of pardon for past sins annexed to the performance of them, and shall be particularly regarded at the last day", which certainly is a vast encouragement. But they are not to be depended on singly by themselves, with a neglect of other parts of Christian behaviour: but where there is in general a conversation as it becometh the Gospel of Christ, or a sincere, true repentance and reformation, charity, and loving others, as being godlike qualities, have especial promises of acceptance, and of reward in heaven.

Further: The holy Gospel teaches us, that it is not sufficient that we abstain from debauchery and vices; such as adultery, drunkenness, lying, cheating, and such like; unless we also perform the duties which the Gospel requires: for, besides what hath been already mentioned, Christ hath not only

i

k1 John iv. 7, n Matt. xxv. 14, &c.

1 Tim. vi. 18, 19. James ii. 10.

Rom. v. 5.

declared against the commission of sins, but hath also forewarned us of the danger of the omission of duties; and observes to us, that not only the tree which bringeth forth evil or hurtful fruit, but that which bringeth not forth good fruit, is hewn down, and cast into the fire. And in the parable of the talents, he is that wicked servant, to be cast into outer darkness, not who abused his Lord's talent, for he hid it in the earth; but who did not use and improve it, was slothful and unprofitable". And in the account he gives us of the day of judgment, he shews, that those who neglect the works of mercy and charity, shall be sentenced to everlasting fire. Lastly, the Gospel not only requires the performance of virtuous actions, but likewise a watchfulness over the inward motions of the heart'.

Here it may be requisite to mention the grand principles, or springs of piety, (both in mind and practice,) set forth in the Gospel; viz. the love and fear of Gods, and the contempt of the world'. The love of God, as he is the chiefest good in himself, and the fountain of all the good which we do, or can enjoy, either in this life, or in the life to come and the fear of God, who is able to destroy both soul and body in hell. This fearing of God is very consistent with our loving him; viz. as a dutiful son loves and reverences his parent, and, at the same time, fears to offend him, lest he lose his favour, and incur his displeasure.

As for the world; what is to be expected from it, beyond the present necessaries of life? Not entire satisfaction; for the experience of mankind proves the contrary, and forces a confession, one time or other, that all therein is vanity. Neither can lands,

• Matt. vii. * Luke vi. 45.

P Matt. xxv.
9 Matt. xxv. 41, 42, &c.
Matt. xxii. 37. and x. 28. + Luke xii.

15-22. Matt. xvi. 24-27.

or money, remove trouble of mind, or infirmity of body: and at best, how short and uncertain are worldly treasures and felicities! So that nothing would more tend to advance religion, according to the principles laid down in the Gospel, than a serious contemplation on the perfections and benevolence of God, to induce us to love and please him; and on his justice and power, whereby we may be afraid to offend him; as also on the insufficiency and uncertainty of worldly satisfactions to wean us from them, and to make us set our affections on things above.

Fifthly, Every person, in order to salvation by Christ, ought not only to believe the Gospel, renounce the sins forbidden, and observe the duties contained in it; but he must also become an outward member of Christ's church, make profession of the Christian religion, and serve God in the public assemblies", and be partaker of the holy sacraments of Baptism and the Lord's Supper; which Christ hath ordained to derive the inward and spiritual grace unto us, and to which he hath annexed the conveyance thereof; viz. of that remission of sins, and that reconciliation which he purchased by his death and sufferings, in that he hath made the holy sacraments the ordinary means whereby to convey an interest in his merits unto us; though not by any power in those means themselves, yet by virtue of his institution and appointment, and by the power of his Holy Spirit, moving and working in and by those means, upon all such as have suitable dispositions, and use them aright: as appears in respect to both the sacraments of Baptism and the Lord's Supper. So that although it be one design of the

" Matt. xviii. 20. compared with Acts ii. 1. Heb. x. 25. * Matt. xxviii. 19. John iii. 5. Matt. xxvi. 26, &c. compared with Acts ii. 41, 42. 1 Cor. xii. 12, 13. and x. 16, 17.