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ther Confiderations, which may be a Further Illuftration of this Point; As, That Pofitive Goodness is ne3. ceffary to prove our Fidelity in the Service of God. Whofoever neglects the Affirmative Precepts, whilft he obferves the Negative ones, cannot be esteemed a Faithful Servant; because he doth but obferve a Part of his Lord's Will. And therefore as he falls fhort in his Service, he muft do fo in his Reward too. Though God rewards all that is Religion in us, yet he rewards nothing else, and doth not place to His account, what is done upon a Worldly Convenience to our Selves. And 'tis obfervable, that if we go no further in our Duty, than Abftaining from Exceffes, there is nothing in This, but what Nature, without Religion, would fuggeft and support. The feveral Rules of Abstinence are fo many Laws of Selfpreservation; And 'tis poffible that our Obedience may rife to the Height of Thefe, whilft we do not fo much ferve God as our felves. Therefore 'tis obfervable, that the ancient Philofophers, mak→ ing Nature, rather than the Will of God,

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the Rule of their Virtue, did turn their Precepts chiefly upon Negative Goodness. But the Son of God, who came from Heaven to Reveal his Father's Will, hath taught us to give Other and higher Evidences of our Fidelity to God. The feveral Parables which have been mentioned, and the Parable of the Virgins, and the Account of the laft Judgment, do All fignifie, that our Fate at the Laft day will be determined by the Measures of Pofitive Goodness; Which will pear,

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4. To be ftill Further neceffary in us, as it is an Engaging Recommendation and Endearment of Religion to Others. "Tis obvious that Those Duties are peculiarly Reasonable and Neceffary which reflect Honour upon our Holy Religion; as Pofitive Goodness ever does. The Obligations of this kind are so Great, that a Negligence or Indifference towards them is accounted Criminal. He that is not with me, is against me; and he that gathereth not with me, Scattereth. The Difciples of our Lord are, for the Influence of their Example, and for ex

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tending the Credit of Religion, compared to the Salt of the Earth, and to a City fet on an Hill.

The Uncommon and Shining Virtues of the firft Chriftians were, under God, highly Inftrumental towards the Converfion of the World. Their Perfeverance in well-doing, their Zeal for their Mafter, and the Effects of their Charity to all the World, were fo many demonftrations of the Spirit. The Apologifts did ever appeal to this Known and Unexceptionable Testimony in their several Apologies for the Chriftian Religion. And this Argument was of the Greater force, because it was fuch as the Ignorant could. eafily Conceive, and the Learned could neither Despise nor Disprove.

Such was the Excellency of Their Examples, and fuch should be Ours, if we would be rank'd amongst those, who turn many to Righteoufness. We fhould not be Content with Low and Obfcure Performances, but fometimes Rife to fuch, as This Day testifies; fuch as may ftrike Emulation or Reverence into the Behold

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ers, and may Adorn and Recommend that Truth which we profess. The Apostle exhorts to

* Adorn the Doctrine of God our Saviour in all things, and, to † provide for Honeft (xana, Họnourable, things, not only in the fight of the Lord, but also in the Sight of Men.

5. Pofitive Goodness is Neceffary to that Perfection which the Gospel requires. A Chriftian is defcribed under Characters Importing, not only that he is purged from dead Works, but that he faithfully ferves the living God; not only that he hath put off the Old Man, but that he hath put on the New Man, in order to become an habitation of God through the Spirit.

The Chriftian Inftitution is a Difcipline Qualifying us for Heaven, and the feveral Rules of the One do, in fome refpect, Affimilate our Affections to the Other. That Flame of Divine Love is to be raised in This Life, which is to shine forth in Full Glory for ever in the Next. But Negative Goodness is at a

* Tit. ii. 10.

12 Cor. viii. 21.

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great Distance from this Perfection, and is indeed little better than the Infancy and Elements of Religion. Repentance from dead Works, is but the previous Difpofition to that Perfect Goodness, which is required in a Chriftian. The Reftraint of the Paffions, which made so great a Part of Philosophy, is no more than a Preparation to the Principal Duties of Chriftianity.

The Peculiar Doctrines of the Gofpel begun, where the Other Institutions ended. When Man's Reafon was at a loss, and could carry him no further, Faith came in to his Succour, that he might go on to Perfection. And as Faith is in it felf the Highest and Nobleft Principle, fo it is a practical Principle, and by Works is Faith made perfect,

The Gospel does not only require those Good Works which were inforced by the Law of Nature, and that in Higher de→ grees of Excellency, than what they appear'd in before; but does likewife call for Additional Acts of Goodness, in fuch Inftances as could never have iffued forth from Natural Light. Those Good Works, which

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