in Heaven. Many will fay to me in that Day, Lord, Lord, have we not prophefied in thy Name? And in thy Name bave caft out Devils? And in thy Name have done many wonderful Works? And then will I profefs unto them, I never knew you; depart from me, ye that work Iniquity. Matt. vii. 21, 22, 23. Our Saviour expreflly declares, John iii. 3, Verily, verily, I fay unto you, that, except a Man be born again, or, as it is expreffed, Ver. 5, born of Water and of the Spirit, he cannot fee the Kingdom of God. This is a strong Way of Expreffion to fignify the Neceffity of a real fanctifying Change in Heart and Life, in order to a Man's being a true and acceptable Member of Christ's Church here, and being ad mitted to the Kingdom of Glory hereafter. The fame Thing is elsewhere expreffed by putting off the old Man, which is corrupt according to the deceitful Lufts; and a being renewed in the Spirit of the Mind, and a putting on the new Man which after God is created in Righteousness and true Holiness. Eph. iv. 22, 23, 24. To the fame Purpose it is declared, Gal. vi. 15, That in Chrift Jefus, in the Economy of the Gofpel, neither Circumcifion availeth any Thing, nor Uncircumcifion, but a new Creature: Or Faith which worketh by Love. Gal. v. 6. Which is fignified in another Form of

Expreffion

Expreffion thus: Circumcifion is nothing, and Uncircumcifion is nothing, but the Keeping of the Commandments of God. 1 Cor. vii. 19. The Apostle appeals to the Cbriftian Converts to whom he writes, as in a Matter which was so plain that they could fcarce be ignorant of it: Know ye not, faith he, that the Unrighteous fhall not inherit the Kingdom of God? Be not deceived: Neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themfelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, fhall inherit the Kingdom of God. 1 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 allo told you in Time paft, that they which do fuch Things shall not inherit the Kingdom of God. Gal. v. 19, 20, 21. Finally, it is expreffly declared, that without Holinefs no Man fhall fee the Lord. Heb. xii. 14. And that blessed are they that do his Commandments, that they may have 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 Jefus, Holiness and perfevering Obedience is reprefented as the Way that leadeth to Glory, and as abfolutely neceffary to our being made Par

takers

takers of that future eternal Life and Bleffedness; fo we have the beft Inftructions there given us, as to the Nature and Extent of that Holiness and Obedience which is required. Of this the Heathens had, in feveral Inftances, but very imperfect Notions; and, even among the Jews, the true fpiritual Meaning and Extent of the Divine Law, with Regard to fome important Branches of Duty, had been greatly perverted and obfcured by the corrupt Gloffes and Traditions of their Doctors: But our Saviour, in all his Difcourfes, and especially in his adınirable Sermon on the Mount, inftructeth Men to form just and worthy Notions of real Piety and Virtue he fets before them a lovely and complete Form of Righteousness and Goodness in all it's juft Extent, and urgeth and explaineth feveral Duties little minded before. He declareth to his Difciples, Except your Righteoufnefs fhall exceed the Righteousness of the Scribes and Pharifees, ye shall in no Cafe enter into the Kingdom of Heaven. Matt. v. 20. The Righteoufnefs of the Scribes and Pharifees 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 Chrift requi reth includes not only an external Obedience,

but

but an inward Purity of Heart, and right Affections and Difpofitions of Soul. The Righteousness of the Scribes and Pharifees was a partial Obedience, employing itself chiefly in the leffer and more ceremonious Parts of Religion, whilft they neglected the weightier Matters of the Law, Judgment, Mercy, and Faith; but the Righteoufnefs of Christ's Difciples must be univerfal and uniform, having an impartial Refpect to all God's Commandments. They must not allow themselves in the habitual Neglect or Violation of any of the Divine Precepts, not even those of a ritual and positive Nature; but especially they muft exercise themselves in thofe Duties that relate to the great Subftantials of practical Religion and Godliness. And, the more effectually to direct and affift us in the Practice of univerfal Righteousness and holy Obedience, our Lord Jefus Chrift hath not only given us very useful Inftructions in his Word, but he hath fet before us his own most perfect and lovely Example, whereby his Precepts are exemplified in all their Beauty and Excellency. He hath traced out for us the Way to Glory, and hath fhewn us, in his own facred Life and Practice, what Kind of Temper and Conduct it is that will recommend us to the Divine Favour, and bring us safe to his heavenly Fa

ther's

ther's Houfe. And what a blessed Direction and Encouragement is this, that we may behold the Son of God in our Nature walking before us in the Paths of Righteousness, Temperance, Patience, Humility, Self-denial, and beneficent Goodness and Charity? And, by Walking as he walked, we shall certainly in due Time be prepared for that heavenly Glory and Felicity, into which he is entered before us, as our great Forerunner, to prepare a Place for all his faithful Dif ciples and Followers. We have therefore a mighty Advantage under the Gospel, not only above the Heathens, but above those that lived under any former Revelation; in that not only is the Divine Law more clearly and fully displayed to us in it's true fpiritual Meaning and juft Extent, but we have a more confummate Pattern of univerfal Goodnefs and Virtue fet before us in the Example of the incarnate Son of God, by imitating which we take a fure Way to obtain that future Happiness.

But, Secondly, Another Thing to be

carefully obferved, with Refpect to the Terms required in the Gospel, is, that though Holiness, or real Piety and Virtue, is there reprefented as abfolutely necessary, yet a perfect finlefs Obedience is not infifted upon as the Condition of our Right to eternal Life: But there is a gracious Provifion

made