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SERM. times used for the Trust itself, or the thing committed to our charge; Thus Rom. xii. 6. Having then Gifts differing according to the Grace that is given to us; whether prophecy, let us prophesy according to the proportion of Faith; Or Ministry, let us wait on our ministring; [The phrase in our modern language is very difficult, and cannot well be understood without This observation:] According to the proportion of Faith, that is, according to the nature and degree of the Gift or the Truft reposed in us, (whether it be prophecy or ministration or any other Office which requires Faithfulness in the performance of it,) so let every one of us discharge his respective Duty. 3dly, Another and much more usual fignification of the word, Faith; is to denote the whole Gospel of Chrift, or the Chriftian religion, in oppofition to the ritual Works of the Law of Mofes. Thus Acts vi. 7. The number of the Disciples multiplied in Jerufalem greatly, and a great company of the Priests were obedient to the Faith; that is, embraced the Gospel. Again, Rom. iii. 28. A man is justified by Faith, without the deeds of the Law; by Faith, that is, by the conditions of the Gospel. And Rom.x. 8. The word of Faith, which we preach;

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preach; That is to say, the Doctrine of the SERM. Gospel. And indeed generally throughout all the Epistles, and in the Book of the Acts, this is the constant fignification of the word, Faith. And the reason why the whole Gospel is so often expressed by that Name, is very obvious; [namely] because the great Motives and Promises of the Gospel, are the invisible things of a Future State, which can be difcerned by Faith only. 4thly and Lastly, in other places of Scripture, the word, Faith, signifies plainly and literally and in its most natural Sense, a firm Belief and Perfwafion; a firm Belief, of the Being, and Attributes, and Promises of God. Not, (as Some understand it,) a confident Credulity in they know not what, in whatever their Teachers require them to believe; and That perhaps with so much the greater Afsurance, as the things are more absurd and unreafonable to be believed. Neither does Faith signify, (as Others have contended, ) groundless imaginary Afsurance, and confi dent Reliance on our being unalterably, we know not why, in the Favour of God. But it is a rational Perswafion and firm Belief, of his Attributes discovered by Na

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SER M. ture, and of his Promises made known in the Gospel; so as thereby to govern and direct our lives. Thus the word is used in the 1st verse of this Chapter, Faith is the Substance (a Substantial well-grounded expectation) of things hoped for, the evidence of things not feen. And in the words of the Text; Without Faith it is impossible to please God; For He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently feek him.

To come to God, fignifies, according to the Nature of the Jewish language, making. Profeffion of Religion; undertaking to live a holy and virtuous Life, in obedience to God's commands, and in expectation of his Rewards. And it answers to another phrafe of the like import, walking with God; which fignifies continuing and perfevering in that religious practise, whereof coming to God is the Beginning or Entrance. Thus Gen. v. 22. Enoch walked with God; and, vi. 9. Noah was a just man, and perfect in his generation, and Noah walked with God. Walking with God, is being perfect or stedfast in that religious course of Life, whereof Coming to God, is making the first Profeffion. He that cometh to God,

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is as much as to say, whosoever will be aSERM. virtuous or religious man: In like manner, as, he that cometh to Christ, signifies more particularly, he that will take upon him to be a Christian. No Man can come to Me, says our Saviour, Job. vi. 44. (that is, he cannot become a good Chriftian,) except the Father which hath fent me, draw him; Every man that hath learned of the Father, cometh unto me. The phrafe, except the Father draw him, is in our prefent manner of speaking, difficult and unusual; But it is explained by what follows, He that hath learned of the Father. The Meaning is: No Man can effectually believe in Christ, except he first believes in God. Natural Religion, is the best Preparative for the reception of the Christian. Love of Truth and Virtue in general is the Dispensation of the Father; And the Doctrine of the Gospel in particular, is the Difpenfation of the Son. Now as no man can receive Christ, who has not first heard, and is thus drawn by the Father; as no one can be a good Christian, who is not first resolved to be a good Man; so no one can hear the Father, can come to God, unless he first have Faith, and believes in Him. The Difpen

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SERM. Dispensation of the Father, That of Creation or Natural Religion, is a necessary Preparative for the Dispensation of the Son, that is, for the Gospel: And it must itself have preparation made for it by Faith going before, as by the First Foundation of all. He that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently feek him.

THE Sense therefore of the Text is This. 'Tis in vain to make Profeffion of Religion, without being first well instructed and firmly perswaded of This Foundation; the Being and Attributes of God. There is no Christian, who is not well apprized of This.; and may be apt to think perhaps, that 'tis needless to remind him of it. But there are few who confider these first Principles of Religion, so feriously and fo frequently as they ought to do; and in fuch a manner, as to cause them to produce their proper Effect, by influencing their whole Lives and Conversations. For Knowledge is but a dormant Habit, if not excited by conftant Meditation; and Powers are of no Use, if not produced into Act. Right Notions of the Being and Attributes of God, every one knows are the Foundation

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