SERMON gladly to embrace the Gofpel Tidings of IX. great Joy, had they been called to that

bleffed Privilege, fo will they appear as swift Witnesses in the Judgment against all fuch Infidels as, in the Light of a Gospel Day, have neglected fo great Salvation, and rejected the Counfel of God against themfelves, thro' an evil Heart of Unbelief.

But if they may be Partakers in the Fellowship of the Mystery of Grace who attain not to the Knowledge of it, what Advantage then have Believers over Unbelievers? Much every way; for to these are committed the lively Oracles of God, which are profitable for Reproof, for Correction, for Inftruction in Righteousness: These have the inftituted Means of Grace; the Life of the Holy Jefus for their Pattern, all that He hath taught, done and fuffered, for the Confirmation of their Faith, Hope and Charity; and they have alfo a fuller Miniftration of the Spirit of Grace for their Growth in Godliness, and Fellowship with the Houfhold of Faith for their Edification and Comfort: Sufficient Caufe then have Believers to be thankful for that distinguishing Grace of God which thus

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IX.

thus maketh them to differ, tho' nothing SERMON to glory in as of themselves.

But it may be afked here-How are we concerned in this Subject? And what have we to do with them that are without? To this be it replied; that we are concerned both as Men and Chriftians, under the Obligations of Humanity and Charity, to extend our Confideration and compaffionate Regard to thofe that are allied to us in the fame common Nature; and our pious Labours, by public Encouragement, to promote Chriftian Knowledge among thofe that have it not, confefs them capable Subjects of Salvation, and not excluded, as fome fuppofe, from the covenanted Mercies of God in Chrift Jefus*; for were they under the total Dominion of Sin and fpiritual Death, which is the proper Condition of fallen Man out of Grace, there could be no Help for them, and the Word preached could not profit them: If Chrift be not in them as à Seed of Grace and

This Error arifes from Miftakes concerning the Nature and Extent of the Covenant of Grace, which is offered, tho' not manifested alike to all: And were any Perfons totally excluded from the Benefit of it; in that Cafe, they would only differ from Devils as Devils incarnate; nor could they ftand in any Relation to this World as a State of Probation. See the following Sermon.

IX.

SERMON Power unto Salvation, they must then be Reprobates; the outward Teftimony of Jefus could not then be received inwardly into their Hearts by Faith, and our Preaching and their Hearing would be altogether in vain: But if the contrary be allowed, then let it be believed, that the merciful, omnipotent God who has not bound Himfelf to the Ufe of Means, can find Access to the Spirit of his Creatures without them, or that He will provide others in the Room of those which we hold to be, only generally, not univerfally, neceffary to Salvation. When the diseased Woman fought her Cure from Jefus thro' touching the Hem of his Garment, fhe found it in the Ufe of the Means which her Faith had [ fuggefted to her: And when the Centurion answered our Lord, faying, I am not worthy that thou shouldft come under my Roof, but fpeak the Word only, and my Servant fhall be healed; according to his Faith, fo it was. Thefe Inftances are doubtless recorded, not only to exemplify the Power of Faith in these two Gentile! Believers, but alfo the unconfined Power

of Chrift to help and heal his poor finful Creatures,

Secondly,

Secondly, This Doctrine may ferve to SERMON mortify the Pride of the Pharifee and nominal Profeffor, who, on Account of their external Privileges and Advantages, appropriate to themselves the Favour of God, and defpife others: But as St. Paul told the Jews, that the Uncircumcifion of the Gentile, if found in Righteousness, fhould judge the Circumcifion of the tranfgreffing Jew, forafmuch as he only was the accepted Jew which was one inwardly, and the true Circumcifion that of the Heart: So may it be faid of thee and thy Baptifm, O thou boafting Profeffor! What, tho' thy Name be Chriftian, yet if thou thyfelf art carnal, and livest to the World and the Flesh, thy Religion ftands only in the Letter, and the fpiritual Heathen fhall judge thee alfo! Be not then high-minded but fear.

Laftly, This Doctrine is of Use to justify the Ways of God to Man, and to exalt the Praise of the Great Redeemer, in that, by a Difplay of Goodness commensurate to his Power, He hath extended his loving Kindness to the utmoft Limits of his Creation*, that every Mouth may be stopped,

Nay, it is a Doctrine which brings Glory to God, and Joy to all that can receive it, That the Energy of

when

IX.

SERMON when the Lord fhall declare' in Judgment to the Soul that dieth-"In me was thy Hof. xiii. " Help but thou haft deftroyed thy"felf."

9.

In this View of Chrift's comprehenfive Grace and Love we fee thofe Heathens left without Excufe, who when they knew, or might have known God, yet glorified Him not as God: Who forfaking the Guidance of that heavenly Ray which beamed upon their Souls thro' the Obfcurity of their State, followed the Delufions of their own Imaginations, and the Wisdom of a vain Philofophy, by which they knew not God, and fo their Understanding was darkened, and they given up to the Confufion and Errors of a reprobate Mind. Say then, O ye foolifh and felf befotted Heathens! How will ye clear your felves when you are judged, of all your filthy Superftitions, your grofs Idolatry, your vile Affections, your execrable human Sacrifices, and other your abo

Christ's redeeming Power extends even to this material Syftem, and will one Day free it from that Evil, Disorder, and Vanity, under which it now groaneth and travaileth thro' the Curfe of Sin, and wholly deliver it from the Bondage of Corruption into that heavenly Temperature and Purity of its paradifiacal State which is compared to the glorious Liberty appertaining to the Bodies of the Sons of God. See Rom. viii. 20, &c. 2 Pet. iii, 13.

minable