SernV.CXLV t thakfame withMor»Virtues. cies audrgrmteiboviliteteinifotatiPait Dleafed to place Relïgibrd? 'Fòr sX'F nY?t belt Religion-thatkva3roi*itiiiba Vorld (whitliChriftiani0 c rtainly' ter placed in that i òl>3afelatatflattilmiViftuèstrian which aré fo excel% nature and ufe, andi l}áviyfotdine ,a`itertd'ettêy 155th to the Happinefs off Períòns Jingly confíd t&I . and Ai human Society , and feveral of them', cially thofe inftanced:m, in theTe ttl, goodnefs, and righteoufnefs, and tarth, dt the very nature and e perfection of God himfelf ? And what more worthy to beViefruits ofthe holy' fpirit of God, and the effef s of a divine Power and Influenceworking upon the minds of Men, thariiiSblt'-'.,j lities and difpofitions a render us fo like to God, and do fo nearly ref higheft excellencies and perfe&ions of the divine Nature? And therefor f- our ufeth this as anArgument to perfwade us to be good, and merciful, afinkr1- ent;-becaufe thefe quálities are fo near a refemblance and imitation of the°d vine Perfection, the neareft that Creatures are capable of. Mat. g. 48. Beye therefore perf-ç7,. -even as your Father which is in heaven is perfect. A>l4,thusI have difpatch'dthe four obfervations from theText; That thefruits of4b6 :fpirit are plain and fenfible effects, appearing in the difpofitions and lives of VatilAbat they are of an eternal and immutable nature, and of perpetual and ins difge Lihl_e:obligation; and tho' they be moral Virtues, yetthey are Iiketdife the fruits the fpirit ; and are by no means to be flighted and undervalued, as low and mean attainments in Religion. All that now remains, is to make fome Inferences from what has been difcours'd on this Text. And if this Difcourfe be true, then the want of thefeVirtues mentioned in the Text, and the reigningof the contraryVices in us, is a clear and undeniabld;evi- dente, notwithftanding all our fair profeffions and pretences, that we ai$' not true Chriftians. For if we do not bring forth the fruits of the fpirit, weliave not the Spirit of Chrift; and then St.Paul hath determined our cafe, that'dmy marl have not the fpirit of Chrifl, he is none of his. If thefe Chriftian Graces and Virtues mentioned in the Text, goodnefs, and righteoufnefs,and truth, do not Thine forth in our Lives and Converfations, it is plain, according to theApoftle's reafoning in this and other Texts, that we are not children ofthe light, becaufe we do not walk as children of the light, as thofe that are enlightned by the Spirit of God; for the fruit of the fpirit, or thefruit of light, as fome Copies have it, is in all goodnefs , and righteoufnefs, and truth. And if thefe fruits be not found in us, 'tis a plain.Evidence that we do not walk in the fpirit, that we are not led and guided by thefpirit of God; for thefruits of the Spirit, as well as the works of the ftefhi, are manifef%, fufficiently plainand vifible in the Converfations of Men; and according as wé fùfl the les of the one, or bring forth the fruits of theother, we may certainly judge whether we have theSpirit of Chrift or not, that is, whether we be true Chriftians, or do only ufurp a name, and take a title to our felves; which does not of right belong to us. We need not to trouble and puzzle our felves with a great many doubtful and obfcure Marks, to find out by them what our State and Condition is, and whether we be the Childrenof God or not; if we have a mind to know it, we may foon bring the matter to an iffue, by looking into our own Hearts and Lives, whether the fruits of the Spirit be there, in all goodnefs, and righteoufnefs, and truth, and in all thofeVirtues which areelfewhere mentioned as fruits ofthe Spirit. Thefe are plain and fenfible things, and if thefe Virtues be in us, they cannot be hid from our felves or others, butwill thine fertlainour Lives and Converfations, in all our Words and Aetions. Geodnefs is foon feen, it hath a native beauty and brightnefs in it, which draws the eyes of Men towards it; and it difcovers it felf by its effects, which are perceived and felt in thofe upon whom it is exercifed. Righteoufiefs, and Truth, are likewife very fenfible to our felves and others; and fo are the contrary difpofitions and praelices. No Man does an unjuft thing, but his Confcience tells him he does fo; no Man Ipeaks'contrary toTruth, or breaks hisWord and Proinife, but he is guilty to him- felf of fo doing. And thus I might inítance in all other Virtues and Vices. If
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