against the Roman power,

which cost him his life. There is nothing in the history, that makes against such suppositions, but what tends rather to confirm them. Nor any thing to lead us to conclude, but that if the man had had his life spared, he might have been a virtuous and faithful disciple of Christ, and willing for the truth to lay down his life, which he now acknowledges justly taken from him on another account.

"And one of the malefactors, which were hanged, railed on him, saying, If thou be the Christ, save thyself and us. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly for we receive the due reward of our deeds: but this man hath done nothing amiss."

III.

There is, therefore, no ground to conclude, that there was any sudden, extraordinary change made in this man's mind and disposition, by which he became qualified for heaven's happiness, which he was not before he was hung upon the cross.

But

But his being so distinguished and preferred before the other wretched man, was the consequence of his true penitence, and of a temper of piety, humility, and faith, and trust in the divine goodness, as manifested by Christ, which recommended him to the favour of God, and to this honourable notice and promise from the blessed Jesus.

Certainly there must have been a singular strength of mind, and of faith in God in this man, who discovered so much juster sentiments of Christ, and a firmer belief in his power from God, than even his own apostles had at this juncture, when their divine Master was dying under the hands of his enemies, and they gave up all their hopes from him, as lost.

There is not, indeed, any one instance or record in the scriptures, of such a sudden total change, wrought in a man, who had before been an habitual sinner, on his first receiving the Gospel; so as to make him immediately holy and good, either when in health, or in a dying state.

When our Lord said to Zaccheus, (Luke xix. 9.) "This day is salvation come to this house:"

when

when he encouraged the penitent woman, who had not long before been a notorious sinnner, (vii. 50.) "Thy faith hath saved thee: go in peace:" and when Paul and Silas, on the trembling jailor's addressing them (Acts xvi. 30, &c.) "Sirs, what must I do to be saved?" replied "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house:"

The expressions being saved, or salvation coming to persons, signify only the being put in the way of being saved; the entertaining such just sentiments of the divine power and goodness manifested by Christ, and, in consequence of it, such penitent and holy dispositions excited in them; in which if they persevered, and became confirmed in them, they would be finally accepted of God, and, by his gracious promises in the Gospel, become heirs of eternal life.

Neither the sacred writings, nor any experience we have of the human frame, which is also the work of God, give the least countenance to the notion of virtuous tempers and dispositions being infused into any of mankind all at once.

Invariably, as far as we see or know, piety,

purity,

purity, integrity, and steady active benevolence, in which the whole of virtue, and every thing that is excellent, may be comprised, are the work of time and labour; from small beginnings going on and advancing, and by slow degrees to be carried forward, till a stability in righteousness and holiness is formed and settled.

This is to be effected, and is capable of being effected by the knowledge of the Gospel, and the powerful motives which it furnishes to a holy life.

To this also contribute the various provividences of Almighty God, in his ordinary government over us: for nothing happens to us but by his appointment, and for wise and good ends; in the prosperous or adverse cir cumstances, that befall us from others, or which we bring upon ourselves, sickness, loss of friends, and the like; by which we are put upon seriousness and sobriety of mind, and recollection of our ways.

This is the discipline, sometimes harsh and severe, of our heavenly Father, to which he subjects us for our good, and for moral and spiritual improvement. It is the discipline to

which

which our Lord himself was subject; who, we are told, (Heb. v. 8.) "though he were a son, yet learned he obedience by the things he suf fered; and by which he was exercised and made perfect:" (ii. 10.) " It became him, from whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering."

If we are not moved and changed, and drawn from sin and the world, and turned to God and our duty, and true happiness, by these things, we have no room or foundation to expect, that any supernatural influences will be used to produce a change in us to that which is good.

IV.

We may go on further to remark, that the Gospel-reward of eternal life, though entirely the gift of God, and to which nothing we could do could ever entitle us; yet it is, by his appointment, annexed only to a holy life; to such obedience of his righteous laws in which our own personal endeavours are employed and instrumental.

The general call and commission, which our Lord gave his disciples to deliver to the world,

and