2. That no Chriftian can justly charge his Vices upon the Weakness of his Nature, or the Strength of Temptation. This is charging God foolishly, whereas we ought to charge our felves. St. Paul's Account, what I would I did not, and what I would not, that I in Fact did, is a juft Defcription of unaffifted Nature; but, if we understand him to fay, as I fear many do, the Good I would I could not, and the Evil I would not, that only I could do, this is not the Cafe of any Christian, after the Washing of Regeneration, and Renewing of the Holy Ghost. 3. That the true Way to judge whether we have this Grace, is by our Words and Actions. He that doth Good is of God; he that doeth Evil is of the Devil. Inward Senfations may deceive us; and our Recourfe to them be of dangerous Confequence. It may puff us up with fpiritual Pride, upon a fancied Poffeffion of what we have not; or it may give us great Trouble and Difquiet, upon an imaginary Want of what we really have. But the other is a moft infallible Rule. A good Tree cannot bring forth evil Fruit, neither can a corrupt Tree bring forth good Fruit. Wherefore by their Fruit ye shall know them. 4. That we ought to be ever thankful and dependent upon God for thefe Affiftances, and be always imploring the Continuance of them; neglecting not the Affemblies of the Faithful, or any of Chrift's Inftitutions, but devoutly devoutly frequenting them, and thankfully embracing them, as the Ordinances of God, and the Means of Grace. And, 5. and lastly, That the Apoftle's Argument is a very just one, when he infers from this Doctrine of Grace, that we ought not therefore to neglect, but be the more diligent in our Duty: That we ought to be the more vigilant and unwearied, fince we know our Labour will not be in vain in the Lord: And in a Word, that we ought to be fo ftedfaft and unmoveable, and always fo to abound ourfelves in the Work of our Salvation, as if we received nothing from God; and at the fame Time fo to thank and adore the Goodness of God, as if we did nothing ourselves. SERMON SERMON XXIII. A I THESS. ii. 20. Ye are our Glory and Joy. Good Man, fays Solomon, (Prov. xiv. 14.) as we translate him, shall be fatisfied from himself; or as the LXX. render it, from or by his own Thoughts. There will arife in his Mind fuch a Fund of Joy and Comfort, from the Consciousness of having discharged his Duty, as will greatly reward the Labour of it. - Such inward Satisfactions will flow from it, as are not only fuperior to any the World can give, but such as it can never take away; fuch as greatly excel the outward Emoluments of Fortune, Diftinction, or Birth; and fuch as neither Power nor Poverty can rob him of; and in a Word, fuch as will not only attend and enliven him, through all the Changes and Chances of the present Life; but such as will improve and sweeten, or at least make a very effential Part of the pure Enjoyments of a better. And of this no Hiftory affords us a more remarkable Example than that of our great great Apoftle St. Paul. No Man ever ; fuffered more for the Sake of a good Conscience, and no Man ever received greater Comforts from it. He was always labouring and fuffering for the Gofpel of Chrift and yet was always glorying and rejoicing in it. Though he had the united Force and Malice of many powerful Enemies to contend with; yet they could neither fubdue his Spirit, nor rob him of his Joy.This ap pears from his whole Conduct, and the general Tenour of his Epiftles; we fee his Fortitude and Refolution increase, in Proportion as his Dangers or Diftreffes multiply; and we see the inward Delight and Satisfaction of his Mind overflowing upon every Occafion, and breaking out into publick Praises and Thanksgivings to God. And from whence this Joy and Comfort arofe, he partly tells us in the Text, and the Verfe preceding it. What is our Hope, or Joy, or Crown of Rejoicing? fays he to the Theffalonians, are not even ye, in the Prefence of our Lord Jefus Chrift? Yea, Ye are our Glory and our Joy. — In speaking to which Words I fhall endeavour, I. To fhew, for what Reafons St. Paul |