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The order, fubordination, and mutual dependencies and relations of perfonal, domeftic, and public religion, are nicely stated, and judiciously difcovered, and proper caveats entered against beginning at the wrong end, as feldom miffing to end either in apoftacy or division: which cannot be but very useful in the present juncture, when divifions fo much abound, and dividing inclinations are fo much aloft.

In a word, there is no part of the book but what is of high importance and great usefulness; which, joined with the eftablifbed character and reputation of the author, intitles it to a kind reception, and due perufal.

As thefe were the main prompters of the publishing the book, fo they may be reckoned fufficient arguments for a careful reading and improvement of it, now when published.

It comes out with very little alteration, even as to words, as they flood in the manufcript, partly because it did not much need it, and partly out of veneration for the author, whose pulpit fkill and ftyle was fo generally acceptable; yet it is not to be fuppofed, but if it had received a finishing stroke from his own band, for the prefs, it might have appeared more beautiful; though even under this want, it will be found, that neither method nor ftyle is dijagreeable, though popular, and just as prepared and delivered to his people.

May all that have encouraged the defign of publishing the book, meet with the double reward of edification to their own fouls, and feeing it do much good to others. We live in a time when all helps and advantages need to be improved, for awakening fecure finners, and bringing them under foul-uptaking inquiries about falvation, and stirring up Chriftians to the univerfal practice of piety and godliness. And as the book has a plain tendency to thefe ends, go on and read it, and digeft and apply it, begging that God may effectually bless and profper it to those good ends for which it is defigned.

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INTRODUCTORY SERMON.

A&ts x. 29.-I ask therefore for what intent ye have fent for me?

AVING the formality of an introduction, I fhall

Way before you a few remarks for clearing the oc

cafion of the apostle's using this question, and the reason why we made choice of this text at this time, for the fubject of this discourse. And,

1. This chapter contains a large and particular account of one Cornelius, a Roman centurion, or captain of an hundred foldiers, his converfion to Christianity.

2. Cornelius, though by birth a Roman, was of the Jewish religion, a profelyte. Thofe who, of other nations, embraced the true religion, affociating themselves to the Jews, were called profelytes; and they were either fuch as joined with the Jews in the whole rites of their religion, being circumcifed as were the Jews, or fuch as adhered to the substantials of their religion, but remained uncircumcifed. The former fort were called profelytes of rightcousness, or of the covenant; the latter, profelytes of the gate. Interpreters feem to agree that Cornelius was a profelyte of the gate, one who owned the fubftance of religion, but remained uncircumcifed, and did not join in the whole of their worship.

3. This captain was a true convert before this difcovery of the gospel came to him by the apostle he was accepted of God, and therefore was not to be accounted unclean. Now, none fave thofe who are converted can be accepted; for "they that are in the flesh cannot please

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God;

God; and without faith it is impoffible to please him; for he that comes to him muft believe that he is a rewarder of them that diligently feek him," Heb. xi. 6. Wherefore,

4. He, no doubt, leaned upon the promifed Meffiah, Jefus Chrift, for his acceptance with God; fince "none can come to the Father but by him," who is "the way, the truth, and the life," and who only can guide finners in their approaches to God.

5. God being a rewarder of fuch as diligently feek him, did reward this man's faith and obedience with the gospelrevelation of his Son Jefus Chrift; whence he came to understand, that the Mefliah he looked for was already come. His prayers and alms-deeds are faid to come up for a me. morial before God; not as if there had been any thing of merit in what was done or attained to, but to encourage others, and to discover the riches of God's bounty, in rewarding freely, according to his rich grace, the diligent improvement of light, with greater degrees of light and life; and this reward is not of debt, but of rich and sovereign grace.

6. This faint, waiting for the confolation of Ifrael, has a vifion from God, bidding him fend for the apostle Peter; whence we may learn, that God has a great respect for his own inftitutions. The gofpel.miniftry is of divine appointment; and therefore the Lord refers Cornelius to it, though it had been no less easy to have discovered Christ to him in the vifion.

7. Peter has a vifion to the fame purpose, removing fuch objections as might make him fcruple: whence we may remark, that when the Lord defigns good to a people, by a minifter, he gives both the people clearnefs to call, and the minifter clearness to come; though not in such an extraordinary manner as this here made ufe of.

8. When the apoftle, in compliance with Cornelius's call, and God's call, or rather the Lord's joining in the fame call with him, comes to the place where he was, the first question he puts to him is that which we have read to you I ask therefore for what intent ye have fent for me? and this he doth, notwithstanding he had got fome account of this from the fervants who were fent for him by Cornelius.

The words are in themfelves plain; and therefore we fhall

fhall not offer any explication of them, but lay before you this doctrine, which is palpably contained in them.

DOCT. A faithful gofpel-minifter, coming among a people upon their call, will be very defirous to know what their defigns in calling him were." I ask therefore for what intent ye have fent for me?

In difcourfing this point, we fhall enquire,

I. What defigns a people fhould have in calling a gospel. minifter.

II. What way they fhould evidence thefe to be their de. figns.

III. Make fome inquiry into the reasons of the doctrine. And, laftly, Apply the whole.

I. To begin with the first of thefe, The defigns a people fhould have in calling a gospel-minifter;-they are many. We fhall endeavour to reduce them to a few. And,

1. A people fhould, in calling a gofpel-minifter, defign to hear from him the whole counfel of God, in reference to their eternal falvation. This is the great business of gofpel-minifters, to declare the whole counfel of God to thefe to whom they come, to keep nothing back from them that may be of ufe to them. So their commiffion runs, Matth. xxviii. 19, 20. "Go ye therefore and teach all nations, baptifing them in the name of the Father, and of the Son, and of the Holy Ghoft; teaching them to obferve all things whatsoever I have commanded you; and lo, I am with you always even unto the end of the world. Amen." And the great apoftle of the Gentiles in that famous farewell fermon of his to the church of Ephefus, which we have recorded, A&ts xx. from ver. 17. and downward, appeals to the confcience of that people as to his faithfulness in fulfilling his commiffion in declaring to them the whole counsel of God, ver. 27. And in keeping back nothing that could be profitable to them, ver. 20. Whoever would

approve himself a faithful gofpel-minifter, must take care faithfully to discover to his hearers their loft and undone State by nature; that they are all become guilty before God; and that there is no other way of their obtaining access to him but through Jefus Chrift, who is made of God to them who believe" wifdom, righteousness, fan&tification,

and

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