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First, We are assured that real Holiness of Heart and Life, or a dutiful Obedience to the Divine Commands, is necessary to our being made Partakers of that. future immortal Glory and Happiness; and that obstinate impenitent Sinners Thall have no Pa i or Share in it; and we have greater Advantages, under the Gospel, for directing and assisting us in the Practice of Holiness, than were given to the World before. The very Light of Nature and Reason, if duly attended to, leadeth us to conclude, that, if there be a future Happiness reserved for any of the human Race, it can only be designed for the Virtuous and Pure'; that God, who is a Lover of Purity and is himself glorious in Holiness, cannot delight in the Vicious and Wicked, in those who allow themselves in 'a Course of wilful Disobedience to his known Commands, and oppose their corrupt irregular Appetites and fleshly Interests to his holy Will and fupreme Authority. Under the Old Testament, the absolute Neceffity of true Piety and Virtue is every-where strongly inculcated, and God's Purity and Holiness, and his righteous Displeasure against all obstinate prefumptuous Sinners, is displayed in the most lively Terms.": Agreeably to these genuine Dictates of Reason, and the uniform Tendency of all the Divine Revelations that were ever given to Mankind, our Lord Jesus Christ hath also, in his Gofpel, made the moft express Declarations of the Neceffity of real Holiness and Obedience, in order to our having an Interest in the Favour of God, and especially to our obtaining that eternal Life, which he hath brought into so clear a Light, and of which he hath given such strong Asurances. He declares, that the Pure in Heart, i.e. they and they only, shall see God. Matt. v. 8. That the Wicked shall go away into everlasting Punisoment, but the Righteous, all such, and none but such, as come under that Character, into Life eternal. Matt. xxv.. 46. To a Man that asked him, Master, what good Thing Mall I do, that I may have eternal Life?. He answered, If thou wilt enter into Life, keep the Commandments. Matt. xix. 16, 17, And, to cut off the vain Hopes and Pretences with 'which Men might be apt to flatter themselves, he lets them know that no outward Professions, no Gifts or Attainments, how splendid soever, will recommend any Persons to the Divine Favour, or intitle them to future Happiness, if they indulge themselves ini a Course of Sin and Disobedience : Not every one that Jaith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but be that doetb the Will of my Father: which is



in Heaven. Many will say to me in that Day, Lord, Lord, have we not prophepied, in thy Name? And in thy Name bave caft out Devils ? And in thy Name bave done many wonderful Works? And then will I profess unto them, I never knew you ; depart from me, yethat work Iniquity. Matt. vi. 21, 22, 23. Our Saviour expressly declares, John iii. 3, Verily, verily, I say unto you, that, except a Man be born again, or, as it is expressed, Ver. 5, born of Water and of the Spirit, be cannot see tbe Kingdom of God. This is a strong Way of Expreflion to signify the Necesity of a real fancti, fying Change in Heart and Life, in order to a Man's being a true and acceptable Mem. ber of Christ's Church here, and being ad. mitted to the Kingdom of Glory hereafter, The same Thing is elsewhere expressed by putting off the old Man, which is corrupt according to the deceitful Lufts; and a bea ing renewed in the Spirit of the Mind, and a putting on the new Man which after God is created in Righteousness and true Holinefs. Eph. iv. 22, 23, 24. To the same Pure pose it is declared, Gal. vi. 15, That in Christ Jesus, in the conomy of the Gofpel, neither Circumcifon availétb any Thing, nor Uncircumcikon, but a new Creature: Or Faith which worketh by Lave. Gal. v. 6. Which is fignified in another Form of


Expression thus: Circumcihon is nothing, and Uncircumcihon is nothing, but the Keeping of the Commandments of God. 1 Cor. vii. 19. The Apostle appeals to the Cbrif tian Converts to whom he writes, as in a Matter which was so plain that they could scarce be ignorant of it: Know ye not, faith he, that the Unrighteous shall not inherit the Kingdom of God? Be not deceived: Neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, jball inherit the Kingdom of God. i Cor. vi. 9, 10. And, after having given a black Catalogue of the Works of the Flesh, or vicious Practices, he adds, Of the which I tell you before, as I have also told you in Time past, that they which do fucb Things shall not inberit the Kingdom of God. Gal. v. 19, 20, 21. Finally, it is expressly declared, that without Holinefs no Man fall see the Lord. Heb. xii. 14. And that blessed are they that do his Commandments, that they may bave Right to the Tree of Life, and may enter in through the Gates into the City. Rev. xxii. 14. · And as, in the Gospel of Jesus, Holiness and perfevering Obedience is represented as the way that leadeth to Glory, and as abs folutely necessary to our being made. Par

takers takers of that future eternal Life and Bleffedness; so we have the best Instructions there given us, as to the Nature and Extent of that Holiness and Obedience which is required. Of this the Heathens had, in several Instanċes, but very imperfect Notions; and, - even among the Jews, the true fpiritual Meaning and Extent of the Divine Law, with Regard to some important Branches of Duty, had been greatly perverted and obscured by the corrupt Gloffes and Traditions of their Doctors : But our Saviour, in all his Discourses; and especially in his adınirable Sermon on the Mount, instructeth Men to form just and worthy Notions of real Piety and Virtue ; he sets before them a lovely and complete Form of Righteousness and Goodness in all it's just Extent, and urgeth and explaineth -feveral Duties little minded before. He declareth to his Disciples, Except your Righteousness fall exceed the Righteousness of the Scribes and Pharisees, ye hall in no Cafe enter into the Kingdom of Heaven. Matt. v. 20. The Righteousness of the Scribes and Pharisees was an external Righteousness, according to the Explication they gave of the Divine. Law, as extending only, or chiefly, to the outward Actions; but the Righteousness which Cbrist requireth includes not only an external Obedience,

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