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apostles in a visible manner, when they were assem. SERM. bled together upon this day of pentecoft, to qualify and enable them for the more speedy and effectual planting and propagating of the christian religion in the world, which is the argument more peculiarly proper to this day.

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I have likewise || discoursed to you concerning the See ferm. cc.andcci. fanctifying power and virtue of the HOLY SPIRIT of God, which is common to all christians, and to all ages of the christian church: as also concerning the blessed fruit and effect of GOD'S HOLY SPIRIT conferred upon christians in baptifm, and which does continually dwell and reside in all those who do fincerely perform, and make good their baptismal vow, to afsist and enable them to all the purposes of holiness and obedience, and to work and increase in us all those graces and virtues which are here in the text, faid to be the fruit of the HOLY SPIRIT OF GOD. " For the fruit of the SPIRIT is in all goodness, and righteousness, and truth." The connexion of which words, with the apostles foregoing difcourse, is briefly this. At the 17th verse of the former chapter, the apostle gives a folemn charge to the christians at Ephefus, who were newly converted from heathenism to chriftianity, to be careful that their conversation be answerable to that holy religion which they now made profession of, and that as they had quitted the religion and rites of paganism, so likewise that they would abandon the vices and evil practices of it; that the world might fee that they had made as great a change in their minds and manners, as their religion. " This I say therefore, and testify in the LORD, " that ye henceforth walk not as other gentiles walk, " in the vanity of their mind, having the understand. “ ing

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SERM." ing darken'd, being alienated from the life of "God, through the ignorance that is in them, be" cause of the blindness of their heart: who having " loft the sense of good and evil, have given them" selves over to all filthiness and brutish lusts." And then at the 20th verse he tells them, that the chriftian religion requires another fort of conversation: "but "ye have not so learned CHRIST: if so be that ye " have heard him, and have been taught by him, as "the truth is in JESUS: that ye put off, concern" ing the former conversation, the old man, which " is corrupt according to the deceitful lufts; and be " renewed in the spirit of your mind: and that ye " put on the new man, which after God is created " in righteousness and true holiness; or, the holi"ness of truth."

And then he cautions them against several forts of vices which they had formerly lived in, and recommends the contrary virtues to their practice; and as an argument thereto, he puts them again in mind of the change which they had made at the 8th verse of this chapter, " for ye were sometimes darkness, but now

are ye light in the LORD." The condition they were in whilst they were heathens, he calls " dark" ness;" by which metaphor he represents that difmal state of ignorance and wickedness in which they formerly were; " but now are ye light in the LORD;" being admitted into the christian religion by baptifm, they were enlighten'd by the SPIRIT OF GOD. For so the apostle to the Hebrews describes baptifm by " illumination, and being made partakers of the " HOLY GHOST," Heb. vi. 4. " They that were " once enlighten'd, and have tasted of the heavenly "gift;" which he explains in the next words, by

being "made partakers of the HOLY GHOST," SERM. because that is conferred in baptifm.

"But now are ye light in the LORD; walk there. "fore as children of the light;" that is, do nothing unbecoming that state, into which by the solemn pro-fession of chriftianity in baptifm ye are entered; or as it follows a little after the text, "have no fellow" ship with the unfruitful works of darkness; walk " as children of the light," as becomes those who " are enlightened and sanctified by the HOLY SPI"RIT OF GOD," whereof ye were " made par" takers in baptifm: for the fruit of the SPIRIT " is in all goodness, and righteousness, and truth."

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"For the fruit of the SPIRIT." Some copies have it, ὁ γὰρ καρπὸς τῷ φῶτος, " for the fruit " of light," that is of the illumination of the HOLY GHOST, which christians are made partakers of in baptifm, " is in all goodness, and righteousness, and " truth," which will make no difference in the sense.

I shall briefly explain the importance of these three words; "goodness, and righteousness, and truth;" and then proceed to make some observations from the text.

I. " Goodness." And what that is, the apostle takes it for granted that every body knows; he does not go about to define or explain it, but appeals to every man's mind and confcience, to tell him what it is. It is not any thing that is disputed and controverted among men, which some call good, and others evil; but that which mankind is agreed in, and which is universally approved by the light of nature, by heathens, as well as christians; it is that which is substantially good, and that which is unquestionably fo. It is not a zeal for indifferent things, about the

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SERM. ritual and ceremonial part of religion, the external circumstances of it, much nicety, and scrupulousness about things of no moment and confideration, such as was the Pharifees " tithing of mint, anise, and cum"min;" difputes about " meats and drinks, and the " observation of days," and the like; but a purfuit of " the weightier things of the law," a care of the great duties of religion, and those things where. in " the kingdom of God confifts;" the practice of the great virtues of converfation, which are apt to recommend us to the general approbation of men, to gain their good-will, and to take off exafperations, and to calm and sweeten the fpirits and tempers of men towards us. And they must likewise be things unquestionably good, and against which there is no exception, such as will justify and bear themselves out in the general opinion of mankind.

I know very well that "goodness," in the strict notion of it, does signify a ready inclination of mind to benefit and help others all that we can, as we have opportunity. And this is the particular virtue of alms-giving, or as we commonly call it, charity; which is so often recommended to us under the notion of " doing good." Gal. vi. 10. "As we " have therefore opportunity, let us do good unto "all men." And 1 Tim. vi. 17, 18. "Charge them " that are rich in this world, that they be not high" minded, nor truft in uncertain riches, but in the "living God, who giveth us richly all things to en"joy; that they do good, that they be rich in " good works, ready to distribute, willing to com"municate."

But there is a larger notion of " goodness" more frequently used in the new teftament, which comprehends

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hends and takes in all those virtues of converfation, SERM. which are universally and by the light of nature owned CCII. to be such, and the practice whereof is apt to recommend us to the love and esteem of all men; as on

the contrary, the neglect of them is apt to bring reliF gion under a great scandal and censure: fuch are obe* dience to our fuperiors and governors, and a confcious 1. care to discharge all those duties which the several relations wherein we stand to others, do call for from us.

Obedience to governors is recommended to us under the notion of "“ goodness, or well-doing." 1 Pet. ii, 13, 14, 15. " Submit yourselves to every " ordinance of man for the LORD's fake, whether " it be to the king as fupreme, or unto governors,

as unto them that are sent by him, for the punishment of evil-doers, and for the praise of them " that do well. For so is the will of God, that " with well-doing ye may put to filence the ignorance " of foolish men." So likewife praying for those that are in authority, I Tim. i. 1, 2, 3. " I exhort " therefore, that first of all fupplications, prayers, in" terceffions, and giving of thanks be made for all

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men; for kings, and for all that are in authori, ty, that we may lead a quiet and peaceable life in " all godliness and honesty. For this is good and " acceptable in the fight of GOD our SAVIOUR."

In like manner, a confcientious discharge of the duties which other relations require is recommended to us under the notion of " goodness," and that which is a fpecial grace and ornament to religion, 1 Tim. v. "Let them learn first to shew piety at home, and " to requite their parents, for that is good and ac" ceptable before God." And Tit. ii. 9, 10. the apostle exhorts servants to be " obedient to their " masters;"

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