light and heat of the fun as well as man. Pray tell me, is it fenfe to fay, that man owes no acknowledgments to GoD for these natural bleffings, because the lower creatures enjoy them in common with him? Certainly he does: the power of tracing out the author in his works places man in a peculiar fituation. In the fame manner, Chrift enlightens every creature in the moral world: the heathen knows not the author of the powers he enjoys; but he lives up to them as well as he can and is accepted. How can this exempt you from proper acts of gratitude and obedience; when you have the means of knowing and acknowledging the real author of this common falvation ?*

THE

*IF Chrift be indeed the the mediator between GOD and man, if he be indeed our Lord, our Saviour, and our God, no one can fay, what may follow, not only the obftinate but the carelefs difregard of him, in those high relations. And, if mankind are corrupted and

depraved

THE full truth is, the whole world is in a state of condemnation: we are reftored from this ftate, by the mediation of Chrift: the terms are living up to the portion of light we really enjoy. Reason and traditional religion is the heathen's rule: the written word and the ordinances of the chriftian church

is ours. If we reject the terms, we return to our old footing, we fink again into our original state of condemnation.

"BUT there is (men of a loofer turn " tell us) a hardship in this; the Gofpel, fo far from being more indul

depraved in their moral character, and fo are unfit for that state, which Chrift is gone to prepare for his disciples, and if the affiftance of God's spirit be neceffary to renew their nature in the degree necessary to their being qualified for that ftate, all which is implied in the express but figurative declaration, except a man be born of the Spirit he cannot enter into the kingdom of God, fuppofing this, is it poffible, any ferious perfon can think it a flight matter, whether or no, he makes use of the means exprefsly commanded by GoD, for obtaining this divine affiftance? Bp. Butler's Anal. 8vo. p. 262.

gent, calls us to ftricter and more ex"alted degrees of virtue." It is true. But there are greater rewards to recom

penfe, greater means to perfect, our obedience. "But would choose (you

you

reply) to be faved in your own way; "less glory hereafter and a loofer mora

66

lity here beft fuits your taste." But GOD has a right to dispense his mercies on his own terms; and the exprefs terms are faith in Jefus Chrift, and a compliance with his outward appointments and inftruments of grace.

THERE is no doubt, but heathens are entitled to a happiness suitable to their progress in a good and virtuous life; but this acquits not such, as continue heathens, amidst the light and advantages of revelation.

CORNELIUS, the Roman centurion, was a juft man, and one that feared God, and of good report among all the nation of the Jews. A&s, x. 22. A decent fort of character you must allow. He was

just;

just; here is all the morality you value yourself upon: he fully discharged, ás it feems, the feveral focial duties; you hardly carry your pretenfions fo far. But he goes farther: he was one who feared God. You can hardly give piety, a place in your scheme of morals: but he thought more rationally; he thought religious gratitude to the author of his being and faculties as much a duty as kindness and justice to his fellow-creatures. Nay, he went farther ftill: be was of good report among the Jews, a nation remarkably exact in their religious fervices; even amongst these he was exemplary, he was of good report among all the nation of the Jews. What wanted fuch a man to perfect his character? Was not his fincerity fufficient to entitle him to Divine acceptance? Yes, the apostle himself, v. 35. allows it; in every nation, fays he, he that feareth God and worketh righteousness is accepted of him. And yet still, this man

wanted

wanted fomething: he lived within the reach of higher privileges and bleffings. His fincerity and goodness of temper prepared him; GOD vouchfafed him the means; and he afcended from moral-to christian perfection. He was baptized in the name of the Lord.

THE first constituent part of a chriftian life are virtuous morals: this is that

If

good foil where the feed can only grow. Gospel profeffion and heathen manners is the greatest of contradictions. fin were not effentially inconfiftent with happiness, Chrift had not lived and died and fuffered to atone for fin.

THE fecond is, to practice morals, upon the principles, and according to the inftitutions, established by Chrift, the author of our falvation. Were this not the cafe, the virtuous heathen, juft mentioned, was fufficiently perfect before his call; St. Paul as great a faint, when he persecuted, as when he preached, the gospel; Bethfaida, Chorazin,

and