of fin? How could we obtain an inclination to goodness, and a defire of appearing virtuous ?-For, what elfe is this defire of goodness, but a certain inward principle that has begun our redemption, and is labouring to carry it on ?

To render this labour effectual is the whole design of the Chriftian religion. All its doctrines, all its precepts, and all its inftitutions, have an immediate relation, and direct tendency, to this end-a direct tendency to fupprefs and eradicate the evil of our nature, and to strengthen and improve the good that is in us, till it finally become triumphant.

The truth of this will evidently appear by a brief confideration of particulars.

Of the two pofitive inftitutions of Religion, the first, that is, Baptism, admits us

into the Christian church; and endows us

with fuch means, as may enable us to correct our original depravity; and to go on advancing in virtue and goodness.

And if, in confequence of the privileges which Baptism confers upon us, we are careful to perform the obligations of it, we shall perceive our nature continually growing more improved; and our good difpofitions becoming of course more strengthened and confirmed.

But fince the very best of us, in this frail state, cannot with all our care, keep ourselves clear of all offences; therefore the other institution, the Sacrament of the Lord's Supper, was appointed and ordained as the means of reconciling us again, on our fincere repentance, to our offended Father; and of obtaining from him far

ther

ther supplies of his heavenly grace, to invigorate our powers for better services. And when we duly and devoutly partake of this Sacrament, do we not find our difpositions meliorated-our love of GoD and goodness increased-and ourselves, in confequence, carried on with more ardent zeal towards every thing virtuous and praise-worthy?

How suitable then are thefe inftitutions to the frame of our nature, and the exigencies of our condition? And who could apply them with such effect to the benefit and improvement of man, but "He who "knew what was in Man," and by what means he was to be raised and perfected?

To help us forwards in the way of perfection, the precepts of the Gospel come next to our affistance, and offer themselves

as

as our guides. Those which are negative, forbidding evil, plainly fhew us all the vices we should strive to avoid; and those which are affirmative, directing to good, point out to us the virtues we should labour to attain.

If we compare these precepts with the dictates of our moral fenfe, how conformable are they to each other? and how just it is to conclude, that He who planted in us that moral fenfe must be likewife the author of thofe moral precepts.

The fentiments of Human Nature and the precepts of religion fpeak exactly the fame language; and both, the language of GOD. For what does the Gofpel forbid, but what reafon tells us is wrong to be done? Or, what does the Gofpel enjoin, but what reafon always recommends

to

to our practice? And when we strictly follow these Gospel rules-when we are ftudious to avoid evil, and zealous in the performance of good works, do we not find ourselves improved accordingly, and dignified by the approbation of our own minds?

:

But these precepts, however reasonable, are not of themselves always fufficient to engage and fecure our obfervance they stand in need of proper fanctions, to give them weight, force, and authority. Such fanctions therefore the declarations of the Gospel exhibit to us-by fhewing us the happy or miserable confequences, that refpectively attend our good or evil actions, through the course of time, and through the ages of eternity. And these confequences we may obferve, though they feem to flow from the conftitution of Na