fuffer you to be tempted above what ye σε are able to bear, but will with the tempta"tion alfo make a way to escape, that ye may "be able to bear it." Indeed, had you no other ftrength but your own, to exhort you to "cleave unto the Lord," would only be to mock your mifery. But help is laid for you on One who is mighty, and is no lefs willing than powerful to fupport you under all your trials. He can perfect ftrength in your weakness; and whilst you are ftretching forth your feeble arms to embrace him, he will inclofe you in the arms of his Omnipotence, and work in you effectually "both to will and to do of his "good pleasure."

Having thus explained the exhortation in the text, and endeavoured to enforce it by fome motives and arguments, I proceed now, as was propofed, in the

Third place, To offer fome directions, which, through the bleffing of God, may be useful to those who are defirous of complying with this exhortation.-And, in the If place, Labour to have your minds as VOL. III. richly

D

richly furnished as poffible with true Chri ftian knowledge. Study the nature and the reasons of the religion which you profefs, that you may be able to confute gainfayers, or at least to withstand their attempts to feduce and pervert you. Knowledge muft lie at the root of our ftedfastness; otherwife, let the caufe in which we are engaged be ever fo good, our adherence to it is nothing elfe than obftinacy of temper; which can neither pleafe God, nor bring any real advantage to ourfelves. In fuch a cafe, if a man is in the right, it is merely by accident: he might as readily have been in the wrong; and it is very poffible, nay extremely likely, that fome new "wind of "doctrine" may feduce him, and that he may become as violent in his enmity to the gofpel, as he was once warm in supporting it. It is true, indeed, there may be a great deal of found knowledge in the head, where there is no real grace in the heart. A foreigner may learn to fpeak the language of Zion fo well, that it will be difficult to diftinguish him from one who is "an Ifraelite "indeed." But, on the other hand, it is abfolutely

absolutely certain, that grace cannot consist with grofs ignorance: For the first operation of the Spirit of God is to open mens eyes, and to turn them from darknefs unto light: Confequently, where there is no light, it must be concluded that there is no grace. Some exceptions there may be; and there have been examples of perfons, in whofe temper and practice the lineaments of the New Creature could plainly be difcerned, who, by reason of their natural dulnefs, were incapable of acquiring any diftinct knowledge of the principles of religion, or at least of expreffing what they knew to the fatisfaction of others. This rule of judging must not therefore be extended to thofe whose understandings are vifibly weak, and unapt to receive or to retain inftruction; for out of the mouths of fuch babes and fuck

lings, God may, and often doth, perfect his praife. But when men are quick enough to learn other things, and yet remain ignorant of the great truths of Christianity; when they discover no anxiety, nor use any proper endeavours, to acquire the knowledge of them; this voluntary ignorance, D 2 whatever

whatever they may pretend, is a plain proof of an unconverted ftate. Let none who acknowledge and lament their ignorance, and who use the means to have it removed, be difcouraged at what I have now faid; for they are not the perfons concerning whom I fpeak. But if I could meditate a reproof of more than ordinary sharpness, I would address it to those who, amidst Bibles and Sermons, and other excellent helps for their fpiritual improvement, remain stupidly ignorant of the most effential points of Chriftianity, without any fhame and concern. And, alas! what numbers of this defcription are to be found among us? How many claim the peculiar privileges of Chriftians, who know little more of Chriftianity than the name? Nay, is it not to be feared, that many who partake of the holy facrament of the Lord's Supper, are fo grossly ignorant of the nature of that ordinance, that, with refpect to them, the communion-table itself may bear the fame infcription which Paul found upon the altar at Athens, the altar at Athens, "To the "unknown God." This, my brethren, yields us a very melancholy profpect: for

furely

furely they are not likely to prove ftedfast Chriftians, who know fo little of Chriftianity, that it is hard to find out upon what grounds they are Chriftians at all. I would therefore recommend it to you, with the greatest earneftnefs, to study the principles of that religion which you, profess. Spare no pains that may be necessary to get a thorough acquaintance with them, and then you will be in lefs danger of forfaking them when an hour of trial comes. "They that "know their God," said the angel to Daniel, "fhall be strong and do exploits." "For understanding fhall keep thee," faith Solomon, "to deliver thee from the way of "the evil man, from the man that speaketh "froward things, who leave the paths of "uprightness, to walk in the ways of dark"nefs." But,

2dly, Befides the fpeculative knowledge of divine truths, you must also labour to acquire an inward experience and relish of them. Did we truly feel their influence upon our own hearts, it would ferve in place of a thousand arguments to prove their divine original. He would be a cunning fophifter

D 3

.