ETERNITY altereth the face and nature of every thing in this world; life is only a trial, profperity becometh adverfity, pleasure a mifchief, and nothing a good, but as it encreafeth our hope, purifieth our natures, and prepareth us to receive higher degrees of happiness.

LET us now fee what it is to enter into this state of redemption.

OUR own church, in conformity with fcripture and the practice of the purest ages, makes it neceffary for us to renounce the pomps and vanities of the world, before we can be received as members of Chriftian communion.

DID we enough confider this, we fhould find, that whenever we yield ourfelves up to the pleafures, profits and honours of this life, that we turn apoftates, break our covenant with God, and go back from the exprefs conditions, on which we were admitted into the communion of Chrift's church.

If we confult either the life or doctrines of our Saviour, we shall find that Christianity is a covenant that contains only the terms of changing and refigning this world for another that is to come.

IT is a ftate of things that wholly regards eternity, and knows of no other goods and evils, but fuch as relate to another life.

Ir is a kingdom of heaven that has no interefts in this world, than as it takes its members out of it; and when the number of the elect is compleat, this world will be confumed with fire, as having no other reason of its exiflence, than the furnishing members for that bleffed fociety which is to laft for ever.

I CANNOT here omit obferving the folly and vanity of human wisdom, which, full of imaginary projects, pleases itself with its mighty profperities, its lafting establishments in a world doom'd to deftruction, and which is to laft no longer than till a fufficient number are redeemed out of it.

DID we fee a number of animals haftening to take up their apartments, and contending for the best places, in a building that was to be beat down as foon as its old inhabitants were got fafe out, we fhould fee a contention full as wife as the wifdom of worldly ambition.

To return: Chriftianity is therefore a course of holy difcipline, folely fitted to the cure and recovery of fallen fpirits, and intends fuch a change in our nature, as may raise us to a nearer union with God, and qualify us for fuch high degrees of happiness.

It is no wonder therefore, if it makes no provifion for the flesh, if it condemns the maxims of human wifdom, and indulges us in no worldly projects, fince its very end is to redeem us from all the vanity, vexation, and mifery of this ftate of things, and to place us in a condition where we shall be fellow-heirs with Christ, and as the angels of God.

THAT Christianity requires a change of nature, a new life perfectly devoted to God, is plain from the fpirit and tenour of the gospel.

THE Saviour of the world faith, That except a man be born again of water and the fpirit, he cannot enter into the kingdom of God. (a) We are told, that to as many as received him, to them he gave power to become the fans of God, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. (b)

THESE words plainly teach us, that Chriftianity implies fome great change of nature; that as our birth was to us the beginning of a new life, and brought us into a fociety of earthly enjoyments; fo Chriftianity is another birth, that brings us into a condition altogether as new as when we first faw the light.

WE begin again to be, we enter upon fresh terms of life, have new relations, new hopes and fears, and

a) John iii. 5.

(6) John. i. 12.

entire change of every thing that can be called good or evil.

THIS new birth, this principle of a new life is the very effence and foul of Chriftianity, it is the feal of the promises, the mark of our fonfhip, the earnest of the inheritance, the fecurity of our hope, and the foundation of all our acceptance with God.

HE that is in Chrift, faith the apostle, is a new creature; and if any man hath not the spirit of Christ, be is none of bis. (a)

AND again, He, who is joined to the Lord, is one Spirit. (b)

Ir is not therefore any number of moral virtues, na partial obedience, no modes of worship, no external acts of adoration, no articles of faith, but a new prin ciple of life, an entire change of temper, that makes us true Chriftians.

IF the spirit of him, who raifed up Jefus from the dead dwell in you; be that raised up Chrift from the dead, fball alfo quicken your mortal bodies by bis fpirit that dwelleth in you. (c) For as many as are led by the Spirit of God, they are the fons of God.

SINCE therefore the fcriptures thus abfolutely re quire a life fuitable to the fpirit and temper of Jefus Christ, fince they allow us not the privilege of the fons of God, unless we live and act according to the fpirit of God; it is paft doubt, that Chriftianity requires an entire change of nature and temper, a life devoted perfectly to God.

FOR what can imply a greater change, than from a carnal to a fpiritual mind? what can be more con→ trary, than the works of the flesh are to the works of the fpirit? it is the difference of heaven and hell.

LIGHT and darkness are but faint resemblances of that great contrariety that is betwixt the spirit of God, and the fpirit of the world.

(a) Rom. viii. (c) Rom. viii. 11.

9.

D 3

(b) 1 Cor. vi. 17.

ITS

ITs wisdom is foolishness, its friendship is enmity with God.

ALL that is in the world, the luft of the flesh, the luft of the eyes, and the pride of life, is not of the Father. (a)

WORLDLY opinions, proud reafonings, freshly cares, and earthly projects, are all fo many falfe judgments, mere lies, and we know who is the father of lies.

FOR this reason, the fcripture makes the devil, the god and prince of this world, because the spirit and temper which reigns there is entirely from him; and fo far as we are governed by the wifdom and temper of the world, fo far are we governed by that evil power of darkness.

If we would see more of this contrariety, and what a change our new life in Christ implies, let us confider what it is to be born of God.

St. JOHN tells us one fure mark of our new birth, in the following words, He that is born of God, overcometh the world. (b)

So that the new birth, or the Chriftian life, is confidered with oppofition to the world, and all that is in it, its vain cares, its falfe glories, proud defigns, and fenfual pleasures; if we have overcome thele, fo as to be governed by other cares, other glories, other defigns, and other pleasures, then are we born of God. Then is the wisdom of this world, and the friendship of this world, turned into the wisdom and friendship of God, which will for ever keep us heirs of God, and joint-bheirs with Chrift.

AGAIN, the fame apoftle helps us to another fign of our new life in God. Whosoever, faith he, is born of God, doth not commit fin, for his feed remaineth in bim, and he cannot fin, because he is born of God. (c)

(a) 1 John ii. 16. (6) 1 Eph. v. 4. (c) 1 Eph. iii. 9.

THIS is not to be understood, as if he that was born of God was therefore in an absolute state of perfection, and incapable afterwards of falling into any thing that was finful.

Ir only means, that he that is born of God, is poffeffed of a temper and principle, that makes him utterly hate and labour to avoid all fin; he is therefore faid not to commit fin, in fuch a fense as a man may be faid not to do that which it is his conftant care and principle to prevent being done.

HE cannot fin, as it may be faid of a man that has. no principle but covetoufness that he cannot do things that are expenfive, because it is his conftant care and labour to be fparing; and if expertce happen, it is contrary to his intention; it is his pain and trouble, and he returns to faving with a double diligence.

THUS is he that is born of God, purity and holinefs is his only aim; and he is more incapable of having any finful intentions, than the mifer is incapable of generous expence; and if he finds himself in any fin, it is his greatest pain and trouble, and he labours after holinets with a double zeal.

THIS it is to be born of God, when we have a temper and mind fo entirely devoted to purity and holiness, that it may be faid of us in a juft fenfe, that we cannot commit fin. When holiness is such a habit in our minds, fo directs and forms our defigns, as covetousness and ambition directs and governs the actions of such men, as are governed by no other principles; then are we alive in God, and living members of the myftical body of his Son Jefus Chrift.

THIS is our true standard and measure by which we are to judge of ourselves; we are not true Chriftians, unless we are born of God; and we are not born of God, unless it can be faid of us in this fenfe, that we cannot commit fin.

WHEN by an inward principle of holiness, we stand fo difpofed to all degrees of virtue, as the ambitious man ftands disposed to all steps of greatness; when we

hate