page 1. THAT tho it fhould be urged, that it is only a vicegerency which they afcribe to this fame god of theirs; yet if their hearts do terminate on him, whom they call vicegerent, and they carry their religion no higher, this is to deify him as much as in them lies. 68

2. Ir is inquired, where is their charter for this vicegerency ?

But,

69

3. THEY, at least many of them, ascribe to this fame GOD of theirs more than vicegerency ; and what indeed is inconfiftent with that ftate and character. For,

71

(1.) THEY give to this fictitious god the titles that do peculiarly belong to the great GOD, and his Christ.

ibid.

(2.) SUCH Scriptures also as fpeak of the dignity, power, and greatnefs of Chrift, they most familiarly apply to the pope.

73

(3.) THEY afcribe to him infallibility, which is a peculiar attribute of the Deity. And, 74 (4.) THE power of forgiving fins.

And,

75

(5.) OF difpenfing with the law of nature. 76 And,

(6.) Or altering or adding to the Gofpel. ibid. THE reasons, why the Author thought proper to infift upon this particular part of his fubject. 78

SER

SERMON VI.

page II. THE Author proceeds to confider the second fort of men that were spoken of; namely fuch, as profefs the Chriftian religion in its purity, but are altogether infincere in that profeffion.

As,

82

1. THEY may be truly faid to deny GoD in their works tho' they profefs to know him, who have an habitual propenfion to abominable wickedness.

By which persons God is denied,

(1.) In his attributes. And,

83

91

(2.) In the relations in which he stands to all his reasonable creatures.

94

2. THE fame is proved alfo from their habitual averfion to that which is good.

96 SOME things pointed out to fhew the difference between an indifpofition to goodness, in good and bad men. As,

(1.) THE indifpofitions of one fort are only gradual, but of the other total.

98 (2.) IN the one they are conftant and habitual, in the other they are only intermitted. ibid.

(3.) IN the one they are unobferved and lamented, but it is not fo with the other.

99

(4.) GooD Chriftians ftrive against their in. difpofitions, in the hope of redrefs, but there is no fuch thing in the other.

ibid.

SER

SERMON VII.

page SOME directions laid down for the fervice of thofe, who defire to be of a different fpirit, and character from thofe, who practically deny GOD.

I. ONCE bring the matter to this point that the profeffion you make may be the effect of folemn deliberate choice.

ΙΟΙ

II. INDE AVOUR to know GOD in earnest.

104

106

III. PONDER well on the dignity of this profeffion. IV. Look upon it alfo as an obligation upon you to correfpondent practice.

108

V. COMPREHEND diftinctly as you can in your own thoughts the fum of that duty, to which this profeffion does oblige you.

ibid.

VI. LABOUR thoroughly to understand the grounds, on which you have taken upon you the obligation to every Chriftian duty.

109

VII. SETTLE it in your mind as an important truth, that the defign of religion is to have a people distinguished by peculiar excellencies from all other men.

III

VIII. NEVER rest upon that bare level, which it is poffible fome may come up to, who are not of this profeffion.

112

LASTLY, Since it is not the best inftitution in the world that will do our business, without a living religion implanted in us; never reft, nor be fatisfied without that.

115

SER

SERMON VIII.

OTHER directions fubordinate to the laft.

1. WHOEVER have not this vital principle of religion let them own it.

117

2. THо you apprehend you have it not, yet acknowledge it to be a real thing.

121

3. BEING Convinced of this, indeavour to understand, and confider seriously the neceffity of

it.

123

4. ALSO apprehend the impoffibility of attaining it yourselves.

ibid.

5. SEEK this principle and divine power of GOD, who alone can give it.

124

6. USE all the other means of obtaining this power, which are appointed for this purpose.

ibid.

THE Subject concludes with the following confiderations, by way of motive, namely: that if we come not to this, whatever we do with relation to matters of religion, we do under a force; that religion is nothing in itself, when it is nothing but mere profeffion ;

-

-And, lastly, that to go on with fuch a profeffion, without ever looking after the power of godliness, will not only come to nothing, but will be most highly provoking to almighty God. 126, &c.

SER

SERMON IX.

On ACTS I. 7.

INTRODUCTION.

page

129

FIRST, From the words it is obferved, that there are times and feasons refpecting the Church of GOD in the world, which the Father referves in his own hand and power from men. 133 SECONDLY, That men are not to be foli. citous in their inquiries about them. ibid. FIRST, There are times and feafons &c.

134 I. IT is inquired what are thofe times and feasons, which GOD hides from men? namely, the period of all time, and the period of our own particular time.

134 II. It is confidered what is fignified by their being in the power of God, and how this power is exerted. Particularly,

137

1. In reference to their existence. And, 138 2. In reference to their discovery, which GoD has reserved in his own hand and power. 139 As for the reafons of the divine conduct in this refpect, they partly refpect him, whose right and glory it is.

140

AND they partly refpect the people of GOD. 143 SECONDLY, We are not to be folicitous to inquire or know much of these reserved times, which God has hid in his own hand or power.