Winds, though in their Cause and Spring as fecret, and altogether as far removed from human Sight.

As the Fruits of the Spirit are the only Evidence we can have of the Spirit, fo the End of giving the Spirit is the producing thefe good Fruits. Sanctification, Regeneration, and all other Terms by which the Operation and Work of the Spirit in Believers are denoted, fignify to us that the Spirit is given to redeem us from Sin, and to render us a People acceptable to God, zealous of good Works. And furely it is no small Commendation of the Gofpel, that the Things in it, which feem moft myfterious, have the plaineft Ufe, and are introduced to promote fuch Ends, as muft appear to the moft prejudiced Mind to be honourable to God, and advantageous to Mankind. We offer you, upon the Terms of the Gofpel, the Gifts of the Holy Ghoft: In virtue of this Offer we call you to Holinefs and Obedience. What defign or Contrivance have you to suspect? If any thing is to be gained by your being virtuous, the Advantage will be all your own. Nay, fuppofe that you are deceived into Goodness, yet for you at least it will be an happy Deceit; and, I think, no

unhappy

unhappy one for the rest of the World. Who will fuffer by Mens becoming gentle and peaceable? If there were more of this Spiritin the World, it would be a much happier Place than it is: For the Strife and Confufion, and all the Miseries which we fee and hear, have their Rise from that Wisdom which is earthly and fenfual.

From what has been faid arifes this plain Conclufion: That the true Way of judging, whether the Spirit of God be in us, is to confider our own Deeds. Righteousness and Holiness are the only certain Marks of Regeneration. Other Distinctions which Men have invented are rather Marks of their spiri tual Pride, and of their Separation from the Body of Chriftians, than of their Union with Chrift the Head. Take heed therefore that you adorn the Faith with a Meeknefs and Quietnefs of Spirit, that you may have the Comfort and Confolation of knowing that you have not believed in vain.

DISCOURSE

DISCOURSE XIII.

*****

MATTHEW V. 48.

Be ye therefore perfect, even as your Father which is in Heaven is perfect.

P

PRACTICE is the End of all Precepts and Exhortations; Laws are therefore enacted, that Subjects may obey: Exhortations are therefore added, that they may be encouraged to do their Duty, It must then be a very great Abfurdity to make any thing in its own Nature impracticable, the Subject-matter either of Command or Advice. And does not the Text feem liable to this Objection? Is there any thing which Men have more Reafon to think impoffible to them, than to arrive at the Perfections of the Deity? Why then are we command

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commanded or exhorted to be perfect, even as our Father in Heaven is perfect, fince nothing but Disappointment can be the Iffue of our strongest Endeavours after this Perfection, from which we ftand excluded by the unal terable Laws of Nature? This Difficulty is too obvious to escape any one's Notice. Some therefore tell you, that the Text contains on

Matter of Counsel or Advice, but not of Precept or Command, and with this Softening they think the Difficulty may be digefted; as if it were more reasonable, or more becoming an infpired Teacher, to advise than to command Impoffibilities: Whereas the only Difference in the Cafe is, that in Matters of Command we muft either obey or fuffer, in Matters of Counsel only we have a greater Latitude allowed us; fo that with refpect to ourselves it is more tolerable to be advised than to be commanded to Things impracticable: But, with respect to the Lawgiver, it is one and the fame Thing, and his Reafon and Equity can be no more juftified in advising, than in commanding Impoffibilities. Others tell you, that it is not Equality, but Quality of Perfections that is enjoined in the Text: that is, we are commanded to aim at the fame Perfecti ons with God, though not in the fame De

gree;

6

gree; that as God is juft, and righteous, and merciful, so must we endeavour to be just, and righteous, and merciful, though not to. the fame Degree or Extent that God is. This Expofition avoids the Difficulty complained of; for there is nothing extraordinary in commanding Men to imitate the Perfections of God in a Degree fuitable to their own Nature and Ability. But then this is an Expofition, not arifing from the Circumstances of the Text, which lead us to a more extenfive View.

In the 43d Verfe our Saviour fays, Ye have heard that it hath been faid, Thou shalt love thy Neighbour, and hate thine Enemy. In the 44th Verse he corrects the Partiality of this Law; But I fay unto you, Love your Enemies, bless them that curfe you, do good to them that bate you, and pray for them which defpitefully ufe you, and perfecute you. In the 45th and 46th Verses, he confirms his own Precept from the Example and Authority of God: That ye may be the Children of your Father which is in Heaven; for ke maketh his Sun to rife on the Evil and on the Good, and fendeth Rain on the Juft, and on the Unjust. For if love them which love you, what Reward have ye? Do not even the Publicans the fame? And

ye