very difficult, though not an impoffible SERM. Talk, to reform fuch Perfons as thefe ; X. and,

Laftly. THERE are a third Sort, who have forfaken their firft Love, and, after they had proceeded well for fome Time in the Paths of Virtue and Religion, have been led away by the Allurements of Sin and Temptations of the Devil, and turned afide into the By-paths of Vice and Error; and fuch Men as these cannot be reftored again, without the utmost Labour and Diligence imaginable; their Relapfe will be more dangerous than their Disease, their latter End more deplorable than their Beginning. To be a Chriftian, then, is not fo eafy a Matter as fome Men are apt to fancy; it is not sufficient that they are Members of the true Church, and believe all the Articles of the Chriftian Faith nor will it fuffice that they perform all the external Duties of Religion, or that they are eminent for the Practice of fome moral Virtues, nothing will put them in a State of Favour with God, but the Newnature, i. e. Purity of Soul and an univerfal Obedience to God's Will and Commandments, and an extenfive Love both to God and Man; and to obtain these muft

4

SERM. must needs be fuppofed a Work of great X. Difficulty, especially if we consider,

2. WHAT Oppofition we must expect to meet with, both within and without us. Without us the Devil will make Use of all his Arts and Stratagems to feduce us into Sin, and to prevail with us to let go our Innocence. His Temptations will be backed by his wicked Inftruments, and by the many evil Examples we shall every where meet with; which are so powerful, that by them Men are faid to be made to do Evil, and, by a Kind of Compulfion, to be allured to commit Sin; and within our own corrupt Nature is ready to betray us, and to open the Door to every vile Luft; fo difficult a Matter is it for a Man to perfevere in his Integrity and to work out bis Salvation, though with Fear and Trembling. And, though this is fo difficult a Matter, yet I shall proceed to fhew,

II. THAT every good Chriftian has fufficient Encouragement to fet about it. First, BECAUSE God has commanded us to work out our Salvation.

Secondly, BECAUSE he has promised us fuch Affiftances, as will make our Working fuccefsful.

1. GOD has commanded us to work out our Salvation: For God is not fo unreafonable a Tafk-mafter, as to command any

Thing which is not in our Power to per- SERM. form, or to impofe upon us fuch Terms X. of Salvation as are impoffible to be complied with; this would be contrary not only to the Wisdom and Goodness, but alfo to the Juftice of his Nature, which inclines him to govern his Creatures by fuch Laws are moft fuitable and convenient to their Natures. He has, therefore, in his infinite Wisdom fo ordered it, that our Duty should be neither so easy, as to encourage our Sloth and Lazinefs; nor fo difficult, as to be beyond our Strength to perform, when affifted by his Grace. He requires our Diligence and Industry, and puts us upon Working out our Salvation, by affuring us of Succefs; and hereby leaves us without Excuse, if we fall short either by Prefumption or Despair. There are Difficulties enough in Religion to keep us continually upon our Guard; and yet, were they much greater and more numerous than they are, it is in our Power to overcome them, and to be more than Conquerors through Christ that strengthens us; as will plainly appear by confidering,

2. THAT, if we do our Duty, God has promised us fuch Affiftances as will make our Working fuccefsful; as will work in us both to will and to do, of his good Pleafure. Now this may, at first Ap

pearance

SERM. pearance, be thought a powerful Reason, X. why we should not work out our own

Salvation; for may fome fay, if God works for us both to will and to do, what Need have we to work ourselves? Nay, if God gives us the Will, it is not in our own Power to work; but it is God who works in us, and then we have nothing else to do, but to fit ftill, and to give up ourselves to the Leading and Conduct of God's irrefiftible Grace. But this is not the Meaning of the Words, which if rightly understood, and duly confidered, will be found to contain a moft powerful Motive to engage us to lead an holy and religious Life. For, if we were to depend upon our own Strength, it were to no Purpose for us to work, for we are not of our felves fufficient for any Thing that is good; but fince God has promised, that he will af fift, enable, and ftrengthen us, that he will give us fufficient Power and Ability, first, to will, and then to perform all that he requires of us; therefore we have all the Reafon in the World, to fet about this Work vigorously and courageoufly, and to employ that Grace which God has given us, and that divine Affiftance which he has afforded us, to walk in the Way of his Commandments. It is true, it is not in our Power to perform this, if we re

X.

fpect our own natural Ability; but it is inSE RM. our Power, through the Grace of God; for this has always been taken for an undoubted Truth, that he who can do any Thing by the Help of another, of whose Affiftance he is affured, may properly be faid to be able to do that Thing; but here it ought to be confidered, that that Affiftance, which God affords us, is not Phyfical but Moral, i. e. it doth not work neceffarily, whether we will or but it requires the Compliance of our Will, and the Co-operation of our moft active Endeavours. And therefore,

no;

III. THERE are feveral Duties to be performed on our Part, to fit and qualify us for the Receiving the Affiftance of God's Holy Spirit. And, what these are, I fhall now enquire into.

1. In order to gain the Divine Affiftance, let us endeavour to obtain an humble Frame and Temper of Mind, i. e. not a mean Lowness of Spirit, which is the Effect of a cowardly Temper, and inclines a Man to do Things below himself, and is fo far from being a Virtue, that it is a Vice, the Fearful being placed in the Rev. xxi. fame Clafs with Unbelievers; but, by Hu-viii.

mility,