«ful, and who never in the Courfe of his "Life has by Ignorance, or Surprise, been "drawn into thofe indeliberate Actions, “which upon a Review he cannot justify." For if this indeed were the Senfe of being blameless before God," who could pretend

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to it? But it has pleafed God graciously to accept of Man upon lower" and easier Terms, upon the Terms of" true" Sin

ćerity, upon a ruling Principle and Pur- "pofe of Heart to do his Will" fhewn "by "the Fruits of Piety, Temperance, and "Charity appearing habitually in our.. "Lives."

But then Growth and Improvement in Religion are the natural Offspring of Sincerity. What iffues from the Heart is alive and vigorous, and contented with nothing that is fhort of all poffible Perfection. This engages the whole Man, and actuates all the Powers of Body, Soul, and Spirit. Obferve in the Concerns and Ambitions of the fent Life how the ruling Principle exerts

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pre

itself

itself. Oppofed, as it may be now and then, in leffer Inftances, and by under Paffions, yet in general it prevails, directs and shapes the whole Conduct, and tends regularly to it's defigned Iffue. The Paffions habitually fubmit to it's sway. To one it fays go, and it goeth; to another come, and it cometh. Every Rivulet of Inclination mixes with the principal Stream, and ftrengthens the general Current. Such is the Cafe in Religion likewife, when a fincere Love of God and Goodnefs has the Afcendant in the Heart. And of this the great Apoftle St. Paul was himself

a very eminent Example. already, his whole Study

Good as he was and Endeavour

was to become better. Not contented with any: determinate Measure and Degree of Virtue, and much lefs to have juft paft the Line that distinguishes between a good and a bad Character, he was still haftening forwards with eager and inceffant Efforts, forgetting thofe Things which are behind, as he defcribes the restless Ardor of his religious Sincerity, and reaching forward unto thofe Things

which

which are before, I press towards the Mark for the Prize of the high Calling of God in Chrift Jefus.

The fincere and blameless Chriftian not only grows in Virtue, but perfeveres in it, lives now and always in the faithful Discharge of his Duty, and continues, as he vowed in his baptifmal Dedication of himfelf, Chrift's faithful Soldier and Servant unto his Life's End. By no means are we deferving of this glorious Title, unless we perfift fteadily and without interruption in a Course of good Works, uniformly governed by an honest Confcience, and a strict Adherence to virtuous and religious Principles. He that abandons his Warfare, and deferts the Banners of the Captain of bis Salvation, far from being blameless, deferves the fevereft Cenfures of Infamy and: Suffering. How can we be preferved pure, if we renounce our Purity, if after we have efcaped the Pollutions of the World, we are again entangled therein. Piety is not only a confiftent but an enduring Principle. Forfaken

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faken it may be indeed; but the Obedience, which God will accept and reward, is that which perseveres to the End. Can we be found blameless at the coming of our Lord Jefus Chrift, if we do not always exercise ourfelves to have a Confcience void of Offence. Bleed is that Servant alone, whom his Lord when he cometh fhall find fo doing. (Matt. xxiv. 46.) It is the Iffue of a religious Life that is to determine our everlasting Fate. Eternal Life is promised to those only, who by a patient Continuance in well doing feek for Glory, Honour, and Immortality. 2,7.)

1

(Rom.

Now the very God of Peace fanctify you wholly. From him it is that we receive thofe Succours of Grace, that must enable us to fight the good Fight of Faith, and endure to the End. And in the Fulness of this Perfuafion we find the Apostle elsewhere exhorting us to come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in Time of 'Need. (Heb. iv. 16.)

God

God is not only the Fountain of all Goodness, but ready to give, and willing to distribute, that imparteth to all Men liberally, and upbraideth not. Nor is this an enthufiaftic Notion, but what fober Reafon approves and dictates. Can it be doubted, whether God, in whofe Hand are the Hearts of all Men, cannot act upon the Soul as he does upon the Body, excite good Thoughts, and pious, virtuous Motions, fix the Inconftancy of our Minds, heal the Capricioufness of our Imaginations, fufpend the Force of Prejudice and Paffion, awaken the Confcience, and perfuade the Heart? This has ever been the Faith of Chriftians. And if we reflect on the extreme Corruption of Men, on the. common Inefficacy of Reason, and of future Hopes and Fears to reclaim them, it may be thought, that this exciting, auxiliary Grace is no more than proper and neceffary for the Recovery of a Sinner. And though the Manner, in which God's Spirit assists and cooperates with our own, is above our Comprehenfion, yet ought not this to be any Objection