Thus we see that God the Father appointed his people to holiness; Jesus Christ redeemed them, that they might be holy; and they are called unto holiness by the Divine Spirit: they are a peculiar people, zealous of good works.

6. Let it be farther observed, that the Lord hath wisely connected the Christian's growth in grace, and his consolation, with his obedience. If he desires to enjoy, as doubtless he does, the consolation that there is in Christ, then he must walk in all the commandments and ordinances of the Lord. This is the divinely appointed method of nearness to God, and in which only the believer can expect to have fellowship with the Father, and with his Son Jesus Christ; hence such sacred promises as the following: They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles: they shall run and not be weary, and they shall walk and not faint. Seek, and ye shall find. And Christ said unto his disciples, Where two or three are gathered together in my name, there am I in the midst of them. Here he promises, as in many other passages, that he would be with and bless those who wait upon him, or seek him in the ways which he hath appointed; and which the faithful in Christ Jesus have often experienced for the Lord meeteth him that rejoiceth, and worketh righteousness; those that remember him in his ways. Neither hath he ever said to the seed of Jacob, Seck ye me in vain. It is therefore necessary that the Christian be diligent in his course of obedience, if he would enjoy the comforts of the gospel.

7. The glory to be revealed is promised only to such as shall persevere to the end. He that

shall endure to the end shall be saved. This is the grand encouragement to believers,, under manifold temptations. Their trials shall have an end; and then such as shall have finally persevered shall receive a crown of life. Not that we are to sup pose that our perseverance in duty gives a right to eternal life; no; this is founded on the Redeemer's obedience and sufferings: but it charac terizes those who are the heirs of this inheritance. There are many, who once made a very showy profession, and did run well for a time; but hav ing no root in themselves, endured for a while: for when tribulation or persecution arose because of the word, they were offended. Thus their proper character was discovered. Of such it may be said, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. On the contrary, such as persevere to the end answer the character given to those who shall forever inherit the promises; and the word is plain, that none but such shall be saved. It therefore becomes all men professing godliness, to be diligent, that they may be found of Christ in peace, without spot, and blameless. For in the present circumstances, there are many things that unite to excite the Christian's fear. He has a law in his members, a tempting devil, and an alluring world; three very potent adversaries. It becomes him continually to watch and pray, lest he should fall from his own stedfastness.

8. In fine, the love of Christ lays the believer under a most agreeable necessity to continue in his obedience. No obligation more binding than

this. The believer reflects on that super-eminent expression of the love of God, in giving his own Son to die for sinners. He thinks with wonder and affection of the Saviour's grace and compassion, that he should so readily become a sacrifice for sins; and with an apostle he exclaims, Hercin is love; not that we loved him, but that he loved us. God commendeth his love towards us, in that while we were yet sinners Christ died for us! He saves from hell, from everlasting misery, to the eternal fruition of himself in glory! In this Redeemer, says the Christian, I see a ground of hope for me, and trust that I have been enabled to fly to him as the only refuge. To him I dedicate my all. I have nothing but I would freely give him. O that he would make my duty plain, and help me to discharge it! I would gladly make haste, and delay not to keep his commandments; seeing this is the only way I have to express my love to him. Thus the love of Christ constraineth him,

I pass to some suitable improvement.

1. It appears repugnant to the sense of this text, to insist upon it as an exhortation to unbelievers. The same may be said of a long catalogue of sacred passages, which have been frequently crowded into addresses to the unregenerate, in order to excite them to do their part, with a promise that Christ will make up the deficiency a mistake that might have been prevented by a proper attention to such texts, with their connexion. To whom were they spoken? and with what design? are questions necessary to be answered, if we would understand the meaning of the inspired writers; but detached passages of scripture, without respect to their connexion and

design, are introduced to prove what every man pleaseth. Should you attend to the above maxim, in reading the Bible, I am persuaded you would think differently of many passages in it. St. Paul's words to the Ephesians, Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light, are repeatedly urged as an exhortation to unbelievers; but it is plain that the apostle here writes to believers: to such the epistle is directed, and to such only are its contents in general applicable; and in the exhortation itself he carefully distinguishes between believers and unbelievers. The persons addressed are such as sleep. Real Christians are too apt to sleep, as do others. It is said of the wise, as well as of the foolish virgins, they slumbered and slept. These he calls upon to awake, and arise from the dead; the dead, as distinguished from those who sleep. By this phrase the condition of unbelievers is expressed: they are dead in trespasses and sins. many other instances, it would be easy to shew, from their connexion, that they are misapplied; but this subject is too copious for the improvement of a discourse.

In

It may now be asked, whether unbelievers are not to be addressed? Doubtless they are. The gospel is to be preached to every creature, (Mark xvi. 15.) for faith comes by hearing. What is it to preach the gospel? is the grand inquiry. Does it consist in assuring sinners, "that Christ has finished his part of redemption, and that now what remains on their part is to comply with the terms and conditions of the new covenant?" Here the sinner will be naturally led to inquire, if he has any concern about the matter, what are

these conditions? Perhaps it will be said, faith and repentance. He may still ask, in what sense are these conditions? An Arminian will tell him, that they are so in a proper sense. That his compliance with these will give him a right to spiritual blessings. For the conditions of a covenant, are those parts of it, that are to be performed by the party, or parties covenanting, in order that he or they may have a right to the thing cove. nanted for. Does not this representation of the gospel manifestly destroy the grace of it? For if its blessings are only conferred on such as have a right to them, by virtue of their own compliance with certain conditions, where is grace? If you employ a labourer, he agrees on his part to work so many hours in a day; and you on your part agree to give him such a sum of money. Is it an act of grace, or is it not rather an act of justice in you, to fulfil the condition on your part, when he has fulfilled his? So, if the blessings of the gospel are bestowed conditionally, it follows, that he who has performed the conditions may demand them. How will this correspond with being saved and called, not according to our works; but according to his own purpose and grace? It may be said, that it is grace in God to confer such immensely rich blessings, on such easy terms as faith and repentance. But according to these sentiments, the way to heaven by the gospel is as hard to fallen man as by the law, because the terms (as they are called) are equally impossible to him, by means of his universal depravity. Hence said our Lord to the Jews, No man can come to me, except the Father, which hath sent me, draw him. And the apostles teach us that faith is the gift of God: and