unto me, that ye might have life," John v. 40. And lamenting the sad case of the city of Jerusalem, he says, "How often would I have gathered thy children together, as a ben gathereth her chickens under her wings? and ye would not!" Matt. xxiii. 37.

And in this fifteenth chapter of St. John: "If I had not come, and spoken unto them, they had not had sin, but now they have no cloak" or excuse "for their sin." And afterwards: "If I had not come, and done among them the works that no other man did, they had not had sin," John xv. 22, 24; that is, no sin in comparison of what they now have; which shows, that men may improve by advantages: and therefore where much is given, there much may be reasonably required.

All which things are so clear, and do so manifestly depend upon the supposition of men having a natural power in them to do good or evil, that it may be wondered it should be questioned; and to contest and deny it, seems to be contrary to all sense and reason; and to overthrow all notion of duty and obligation.

Against so clear texts as have been now produced, and against such cogent arguments, it must be in vain to allege texts, which, probably, in their true meaning, do not at all contradict these things.

Our Lord says, "No man can come unto me, except the Father which hath sent me draw him," John vi. 44. But those words do not import immediate impulses; the meaning is, no man will come to me and receive my pure, sublime, and spiritual doctrine, unless he have first gained some just apprehensions concerning the general principles of "religion. And if a man have some good notion of God, and his perfections, and his will, as already revealed, he 'will come unto me.' If any man be well disposed, if he have a love of truth, and a desire to advance in virtue and religious knowledge, he will readily hearken to me and believe in me.

That this is the meaning, may with high degrees of probability be concluded from other texts, in which our Lord tells the Jews: "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself," John vii. 17. And," Had ye believed Moses, ye would have believed me," ver. 46, and from many other texts to the like purpose. It is also evident from the words next following those which we are considering. written in the prophets; And they shall be all taught of God. Every man therefore that hath heard, and hath

66

learned of the Father, cometh unto me," John vi. 45; which is saying, in other words, what was just observed by us; that if any man, by serious consideration, and particularly by attending to former revelations, has gained just apprehensions of God, he will come unto me, and submit himself to be my disciple, to be farther instructed by me.

Would any say, that the necessity of immediate and particular influences from Christ himself is implied in this context; where he says, that "he is a vine," and his disciples "branches," and that their bearing fruit depends as much upon influences from him, as the life and vigour of branches depend upon the sap derived from the root of a tree? It would be easy to answer, that the argument in the text is a similitude, not literal truth. Neither is Christ, literally, a vine; nor are his disciples, strictly speaking, branches. Men have a reasonable, intellectual nature, above animals and vegetables. They are not governed by irresistible, and necessary, or mechanical powers. But it is sound doctrine, and right principles, particularly the words of Christ, which are the words of God, that are their life, and may, and will, if attended to, powerfully enable them to practise good works, and to excel, and persevere therein. Which brings me to the third and last observation for illustrating this text and context.

Prop. 3. They who understand, and have a strict regard to the true doctrine of Christ, the principles of the gospel, will be able to practise good works, and abound therein, and be steady under difficulties; whereas, if they should disregard it, or corrupt it, they would perform nothing considerable and excellent.

I think this must be allowed to be the design of this context; and I need not enlarge much farther.

Every considerate person may perceive, that the gospel, as it teaches and inculcates universal holiness and virtue, sobriety, righteousness, and godliness; so it sets before men the strongest arguments, or affords the best helps for attaining real excellence. True religion and virtue are taught by Jesus Christ in all their sublimity and perfection; the worship of God in spirit and truth; doing good from a principle of love to God, a desire of his favour, and hopes of rewards from him, without views to worldly honours and advantages; resignation to the disposals of Providence; maintaining the truth in all circumstances; of which virtues the Lord Jesus himself was a conspicuous and perfect example; who also, after he had died in testimony to the truths taught by him, was raised from the dead, and exalted

to glory. And all who follow him sincerely are to be made perfect and happy, like him, and to be for ever with him.

They who attend to this must be disposed to do somewhat considerable. And, if they should meet with temptations, they will be able to surmount them.

Accordingly, the apostles of Jesus, who did " abide in him," and retained his words, did bear much, and good fruit. Their conduct was excellent and exemplary; and they could endure shame and all manner of sufferings for his name's sake, and in hope of partaking in the recompences of his heavenly kingdom.

Under what discouragements Peter with the eleven first preached the gospel at Jerusalem, and under what discouragements it was professed by their first converts, and by many others afterwards, the history in the Acts, and other things in the epistles of the apostles, plainly show.

And the power and efficacy of the divine word are attested to by every part of scripture.

Says holy David: "Wherewith shall a young man cleanse his way? By taking heed thereto, according to thy word," Ps. cxix. 9. And Thy word have I hid in my heart, that I might not sin against thee," ver. 11.

"

The word of God is represented as the great mean of forming, and of cherishing and improving, good dispositions. The christians, to whom St. Peter writes, " had purified themselves in obeying the truth:" And had been "born again, not of corruptible seed, but of incorruptible," even "by the word of God, which liveth and abideth for ever," 1 Pet. i. 22, 23. And he exhorts them, "as new-born babes, to desire the sincere milk of the word, that they may grow thereby," ch. ii. 2. And St. James: "Receive with meekness the ingraffed word, which is able to save your souls, Jam. ii. 21.

What St. Paul says at Miletus to the elders of Ephesus, is very observable: "Wherefore I take you to record this day, that I am free from the blood of all men; for I have not shunned to declare unto you the whole counsel of God. And, now, brethren, I recommend you to God, and to the word of his grace; which is able to build you up, and to give you an inheritance among all them that are sanctified," Acts xx. 26, 27.

How earnest, and how frequent that apostle is in exhorting christians to retain the pure gospel of Christ, in order to their establishment and increase in virtue, is well known to all men. He and Barnabas visited the churches which they had planted, " confirming the disciples, and exhorting

them to continue in the faith," Acts xiv. 22. And to the Colossians he writes: "You that were sometime alienated,

-hath he reconciled in the body of his flesh, through death, to present you holy and unblamable, and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel which ye have heard," Col. i. 21-23.

II. I shall now mention two or three remarks briefly, by way of application.

1. We may hence infer that, gencrally speaking, sad will be the condition of those, who, having once known the doctrine of the gospel, afterwards forsake and disown it, and wilfully act contrary to its holy laws and commandments.

The apostles of Christ in their epistles, make the supposition of such instances, and speak of them with much concern, as past hope. It would be exceeding difficult" to renew them again to repentance," Heb. vi. 6; and "it had been better for them, not to have known the way of righteousness, than to turn from the holy commandment delivered to them," 2 Pet. ii. 21.

2. This discourse of our Lord with his disciples should induce us to a strict regard to his genuine doctrine.

This is the best way to be steady and eminent in things excellent and commendable. We have not seen Christ; but we have good reason to believe in him and love him. His words and his works, and all his transactions on this earth for our welfare, have been carefully transmitted to us. We should abide in him, and endeavour to know more the power of his death and resurrection, and all the forcible considerations which his doctrine contains to the practice of virtue and perseverance therein.

3. We here see cause to lament the degeneracy of christians, and the absurdities that have been introduced into the christian profession.

Says God with regard to the Jewish people: "I had planted thee a noble vine, wholly a right seed. How then art thou turned into the degenerate plant of a strange vine unto me?" Jer. ii. 21. The statutes delivered to the people of Israel were good and right. The laws of moral righteousness had the preference; and the others were wisely ordained at that time, and suited to answer valuable ends. Nevertheless they diverted to idolatry, or made additions of human observances, to the great detriment of true piety. The doctrine of Jesus is excellent and important; and yet numberless superstitions and absurdities have been graffed in. Whence comes this? It is because men do not attend

to their true interest; because they do not love truth and simplicity; and so it has been from the beginning. "God made man upright; but they have sought out many inventions." Ecc. vii. 29.

We should not be offended. The fault is not in the doctrine itself; nor has Providence been wanting in any thing requisite for the good of men. And our Lord foresaw and foretold what has since happened. Good grain was sowed in the field; but whilst men were negligent, an enemy has cast in tares, which have sprung up and mingled with the good corn, Matt. xiii. 24, 25.

This should excite our care and diligence; and with a sincere love of truth we should study and endeavour to understand the religion of Jesus Christ. It is not, in its original form, the most mysterious, loaded with doctrines hard to be believed; either almost or quite contradictory. The worship which it teaches is not the most showy and pompous that ever was contrived; consisting of a long and tedious ceremonial, in which a hypocrite might be as exact and punctual as any man; but it is undissembled virtue, from a respect to God, and hope of his favour.

If all men would receive this excellent doctrine, and come under the power of it, the world might be happy, and our life here on earth easy and comfortable. But as such an agreeable scene has not yet appeared, and we are not able to reconcile all men to truth and virtue; the knowing, and pious, and zealous for God will often meet with difficulties; but then here comes in to their aid the prospect of a great joy set before them. Hence this struggle and contention, this holy warfare; which we must resolve upon if called out to it, and should acquit ourselves like men. Here is a difficulty. But this contention gives occasion for the exercise and improvement of virtue; and so lays the foundation of transcendent glory and happiness hereafter. And our light affliction, which is but for a moment," according to the sublime apprehensions of the apostle, "worketh for us a far more exceeding and eternal weight of glory," 2 Cor. iv. 17.

66