gravate their crime, and therefore, in the SERM. end, it will encrease their condemnation. XIV. And how then should we lament and bewail that scepticism and infidelity which prevails among us, fuch latitude in principles, and indifference to all religion, that God's word itfelf is made the subject of burlesque and ridicule, his ministers treated with contempt, and the most facred inftitutions expofed and vilified by the impudent jeftings of prophane wit, and the unexampled infolence of Atheists and Libertines! If we cannot utterly deftroy that fpirit of profaneness, let us endeavour what we can to prevent its growing epidemical; let us at least be careful for ourselves, that we do, in the

5. Fifth and laft place, acknowledge, with all praise and thankfulness, that unbounded goodness of our God, which has fo graciously continued to us these offers of falvation. Our natural eftate is not unfitly reprefented in fcripture by a state of death. And, as a dead carcafe is utterly incapable of sense or motion, or any of the functions or offices of life, fuch is our fpiritual condition by inheritance from Adam, till quickened by thofe gifts and graces of the Spirit, which are now bestowed as the refult of that redemption, fo graciously propofed and offered to us by the Gofpel.

SERM.

How far thefe benefits may be reached XIV. out to fuch as have continued ftrangers to the covenant of promife, we have no need to enquire, because we have no intereft to know. But for ourselves, who have tafted of fuch great advantages, this may be juft matter of thanksgiving and praise; and they will richly deferve to be given back to the bondage and flavery of fin, who are not fenfible of the advantages of being rescued from it, the prefent joy and confolation of the Holy Spirit, fhed abroad in their hearts, and the firm profpect of future and eternal glory, as the reward of their obedience.

What amazing love and condefcenfion was this, to be extended by fo glorious a Majefty, to fuch a race of Rebels, that where fin had abounded, grace fhould much more abound! And, what though our deliverance from fin, be not yet fo compleat and abfolute, as perfectly to fet us free from all propenfity and difpofition towards it; 'tis enough that we have means allowed us to refift and deftroy its dominion, which, carefully improved, will carry us on from one degree of ftrength to another, till in the other state, at laft, we fhall arrive unto the perfect man, unto the measure of the ftature of the fulness of Chrift.

Then fhall we at once be freed from fin and all temptations to it. The kingdom

of

of Satan fhall be broken and abolished, SERM. and the Prince of the power of the air no XIV. more be able to infeft or annoy those children of light, who fhall then receive the confummation of their blifs, in the beatific vifion of that God, whofe more immediate prefence must be to the Apoftate Angels wholly innacceffible. The allurements. of the world can have there no longer force or efficacy, when we fhall be far exalted. above all the trifling vanities of life, and have tasted of folid and substantial happinefs. The folicitations of our own lufts and appetites fhall no more enflame and disturb us, when this mortal body shall be cloathed with immortality, and every spark of corruption shall be utterly extinguished. So that, being freed from all temptations of our spiritual enemies, our holiness will be perfect and unblemished, and our heavenly Father, who never tempted us to fin, will then transform us to his own image and likeness, to laft for ever, without change or interruption.

To that happy ftate may he, in his due time, conduct us, for the fake of his Son Jefus Christ our Lord: To whom, with the Father, &c.

SERMON XV.

Stedfaftness in RELIGION recommended.

SERM.

XV.

EPHES. iv. 14.

That we henceforth be no more children, toffed to and fro, and carried about with every wind of doctrine, by the fleight of men, and cunning craftiness, whereby they lie in wait to deceive.

TH

HERE are two oppofite opinions concerning the ufe of private judgment in Religion, which are not more contrary to one another, than they are both of them unreasonable in themselves, and inconfiftent with that scheme which the Apostle here proposes for our coming to unity of faith. One is that of the Romanists, who would have it abfolutely fubmitted to the decifions of their church, as unerring and infallible; and contend, that no other

method

method will ever be fufficient to produce SER M. unanimity or confent in doctrine. But, XV. till they can fhew us, by their own example, that this method will fuffice to produce unanimity among themselves, and can, moreover, agree in what part of their church this boafted Infallibility fubfifts, they must excufe us if we fufpect the ground of their pretenfions, and chufe rather to look to thofe Apoftles and Prophets, on whom Chrift (as we are taught a few verses before the Text) conferred extraordinary gifts, foon after his Afcenfion, for this very purpose, that they might be qualified for the work of the ministry, in order to the perfecting of the faints, and edifying of the body of Chrift.

The other opinion is, that of the Liberfines and Freethinkers, who are so doubtful of every thing, that they never come to any fixed or fettled judgment of any thing, but are perpetually moved or driven through a circle of opinions, as if truth itself were variable with the wind, and the Reason of men, were always to be fubject to the weaknefs of children, and had no greater firmness or stability than a wave of the fea. Surely this cannot confift with that unity of faith and knowledge, which is mentioned in the foregoing verfe, as the privilege of the perfect men in Chrift. And accordingly, the Apostle here fubjoins it as the neceffary confequence of fuch perfection, that we henceforth