rifen from the Dead. This, and no other than this, is the Holiness, and spiritual Temper, of the Chriftian Life, which implies fuch a Refignation of Mind, such a Dedication of our felves to God, as may refemble the Death of Chrift. And on the other Hand, fuch a Newness of Life, fuch an Afcenfion of the Soul, fuch a holy and heavenly Behaviour, as may fhew that we are rifen with Christ, and belong to that glorious State, where he now fits at the Right Hand of God.

IT is in this Senfe, that the holy Jefus faith of his Difciples, they are not of this World, even as I am not of this World; being not left to live the Life of the World, but chofen out of it for the Purposes of his Kingdom, that they might copy after his Death, and Oblation of himself to God.

AND this is the Condition of all Chriftians to the Confummation of all Things, who are to carry on the fame Designs, and by the fame Means raife out of this corrupted State, a Number of Fellow-heirs with Chrift in everlafting Glory. The Saviour of the World has purchased Mankind with his Blood, not to live in Ease and pleasurable Enjoyments, not to spend their Time in Softnefs and Luxury, in the Gratifications of Pride, Idlenefs, and Va

nity, but to drink of his Cup, to be baptiz'd with the Baptism that he was baptiz'd with, to make War with their corrupt Natures, humble themselves, mortify the Defires of the Flesh, and like him be made perfect through Sufferings.

St. PAUL so well knew this to be the Design and Spirit of Religion, that he puts his Title to the Benefits of Chrift's Refurrection upon it, when he says,

THAT I may know him and the Power of his Refurrection, and the Fellowship of his Sufferings, being made conformable to his Death (a).

IT is his being made conformable to his Death, on which he founds his Hopes of fharing in the Resurrection of Christ. If Chriftians think that Salvation is now to be had on fofter Terms, and that a Life of Indulgence and fenfual Gratifications is confiftent with the Terms of the Gofpel, and that they need not now be made conformable to his Death, they are miferably blind, and as much mistake their Saviour, as the Worldly Jews who expected a temporal Meffiah to deliver them.

OUR Redemption is a Redemption by Sacrifice, and none are redeem'd, but they

(a) Phil. iii. 10.

who

who conform to it. If we fuffer with him we shall also reign with him.

WE must then, if we would be wife unto Salvation, die and rife again like Christ, and make all the Actions of our Life holy by offering them to God. Whether we eat, or drink, or whatsoever we do, we must do all to the Glory of God.

SINCE therefore, he that is call'd to Christianity, is thus call'd to an Imitation of the Death of Chrift, to forbear from Sin, to overcome the World, to be born of the Spirit, to be born of God, these surely will be allow'd to be fufficient Evidences, that Christianity requireth an entire Change of our Nature, a Life perfectly devoted to God.

Now if this is Chriftian Piety, it may serve to instruct two Sorts of People:

FIRST, those who are content with an outward Decency and Regularity of Life: I don't mean fuch as are hypocritical in their Virtues; but all thofe who are content with an outward Form of Behaviour, without that inward Newness of Heart and Spirit which the Gofpel requireth.

CHARITY, Chastity, Sobriety, and Juftice, may be practised without Chriftian Piety: a Jew, a Heathen, may be charitable and temperate; but to make these Virtues become Parts of Chriftian Piety,

they

they must proceed from a Heart truly turned unto God, that is full of an infant Simplicity, that is crucified with Chrift, that is born again of the Spirit, that has overcome the World. Temperance or Juftice without this Turn of Heart, may be the Temperance of a Few or a Heathen, but it is not Chriftian Temperance till it proceed from a true Chriftian Spirit. Could we do and fuffer all that Chrift himself did or suffered, yet if it was not all done in the fame Spirit and Temper of Christ, we fhould have none of his Merit.

A CHRISTIAN therefore must be fober, charitable, and juft, upon the fame Principles, and with the fame Spirit, that he receives the Holy Sacrament, for ends of Religion, as Acts of Obedience to God, as Means of Purity and Holiness, and as fo many Inftances of a Heart devoted to God.

As the bare eating of Bread, and drinking Wine in the Holy Sacrament, is of no use to us, without those religious Difpofi tions which conftitute the true Frame of a pious Mind, fo is it the fame in all other Duties; they are mere outward Ceremonies, and useless Actions, unless they are performed in the Spirit of Religion: Charity and Sobriety are of no Value, till

they

they are so many Inftances of a Heart tru ly devoted to God.

A CHRISTIAN therefore is to be fober, not only fo far as answers the Ends of a decent and orderly Life, but in fuch a Manner as becomes one, who is born of the Holy Spirit, that is made one with Chrift, who dwells in Chrift and Christ in him. He must be fober in fuch a measure as best serves the Ends of Religion, and practice fuch Abftinence as may make him fitteft for the Holinefs, Purity, and Perfection of the Chriftian Life.

HE must be charitable, not fo far as fuits with Humanity and good Esteem amongst Men, but in fuch a Measure as is according to the Doctrines and Spirit of Religion.

FOR neither Charity, nor Temperance, nor any other Virtue, are Parts of Chriftian Holiness, till they are made holy and religious, by fuch a Piety of Heart, as fhews that we live wholly unto God.

THIS is what cannot be too much confider'd by a great many People, whose Religion has made no Change in their Hearts, but only confists in an external Decency of Life, who are fober without the Piety of Sobriety, who pray without Devotion, who give Alms without Cha