(Preached on board the Simonds.) Brethren, I count not myself to have appre hended : but this one thing I do, forgetting those things which are behind, and reaching forth unto these things which are before, I press towards the markfor the prize of the high calling of God in Christ Jesus. Philip, iii. It is observed that the several inspired writers of the Holy Scriptures, who have professedly treated of our progress in religion, and pointed out the various steps in the scale of perfection, have always represented their sentiments on the subject by obvious allegories and familiar allusions. Thus we find Christianity some times compared to a race, at others to a war fare ; and the passage of the Sacred Scripture now before us is no way to be understood without this metaphorical mode of interpreta tion, the phrases used being in a great measure borrowed from the circus, and the diversity of races represented. Thus, when the Apostle tells his Philippians that he counteth not him self to have " apprehended," it must be re marked, in order to understand him, that the word we translate " apprehended " is in the original Greek almost always applied in a technical sense to him that wins and carries off the prize ; it being the custom to place the crown, which was to be the victor's reward, over the goal, and the first of the competitors that came in reached the prize and carried it away with him. So that the meaning of St. Paul is, that he doth not think himself already possessed of his crown, nor yet so secure of it as not to be exposed to some danger of losing it : he doth not imagine that he hath yet attained the reward of his labours, nor sufficiently ascertained the victory ; and therefore, as he emphatically proceeds " this one thing I do," or this is my only care, " for getting those things which are behind, and

reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ." And here again are terms borrowed from the races, to be explained. The phrase which we have rendered " forgetting those things which are behind," is in the original " not looking behind me," and the term " reaching forward," is something stronger in the Greek, being ex pressed by a word that signifieth " vehemently to stretch forward." Now these are plain allu sions to the Olympic Games, to the customs of the competitors, who stand not idly looking back, and examining either how far their anta gonists are behind them, or how much of the course they have passed over, but ardently pursue their object, and endeavour to overtake all that are before them, and arrive at the des tined mark as rapidly as possible. The sense may be thus paraphrased " My brethren, I count not myself to have attained my crown, nor do I think myself so certain of it, that I cannot miss it ; but this one thing I do; without considering how much of my race I have run, or how many of my compe titors I have overcome, I stretch forward to the utmost of my capacity to achieve my end ; and having ever in my view the goal, and fixing my eye on the way marked out for me to run, I relax not my speed, that I may if possible attain the crown which God in Christ hath promised." The words thus explained will furnish us with these several topics of discourse. First, that in this world Christians are never so certain of their reward, as to remit their care without danger of missing it. Secondly, that it is never to be attained by resting contented with any degree of piety short of the highest that may be attained in this life : and, Thirdly, that a constant progress towards perfection is the indispensable duty of all Christians. We know that this world is a state of trial and probation, wherein we are placed by Di vine Providence to work the works of God, to conquer and subdue the enemies of our sal vation and those manifold sins and infirmities whereby our nature is corrupted and depraved. Now a state of trial always implies a state

of danger, and, whilst we are only in our pro bation for heaven, we must not think ourselves secure from all possibility of miscarriage. True it is, we are inheritors of the kingdom of heaven, and we have the gracious promise of our merciful Father to secure our title to it. But it must be duly considered, that all his promises are conditional, and that he has given us power to perform (for the power to fulfil it is his gift) our part of the condition ; if we bury our talent in the napkin, and will not fulfil it, we cannot claim our crown. Our covenant with God consists in perpetual war against the world, the flesh, and the devil. These are our spiritual foes, which assail us with never-ceasing vigilance, and as long as we live upon this earth, and carry about with us a body of sin and death, so long must we be unavoidably exposed as well to their attacks, as to the attacks of that powerful and invisible enemy, who is represented in the Holy Scrip tures as going to and fro in the world, seeking whom he may devour. We know the power and malice of this spiritual adversary, nor are we ignorant of his devices, whereby he lieth

in wait to deceive : subtle and mighty as he is, can we imagine that he will propose any temptations which are unsuited to our frailty ? No : he knoweth our weakness, and well adapts them to our several dispositions, and so strong, I had almost said irresistible they are, that happy, thrice happy is he who is not some times ensnared by his wiles. He is the prince of the power of the air, and therefore wanteth not strength to assault He is the old serpent that deceiveth, and faileth not in craft to circumvent us : indeed so great are both, that we can by no means withstand either, without divine assistance ; and all our hopes of victory are founded on our faith in these consoling truths, " That greater is He who is with us than he who is against us ;" and that the God of Hosts is on our side, " who will not suffer us to be tempted above what we are able, but will with the temptation make a way to escape, that we may be able to bear it." But further, we are exhorted in the Holy Scriptures to be constantly on our guard, to take to ourselves the whole armour of God,

that we may be able to stand in the day of temptation, and having done all to stand. Again we are cautioned, " that he that thinketh he standeth should take heed lest he fall," and commanded to work out our salva tion with fear and trembling. Now to what end are all these monitions, this care and fear enjoined, unless there be some imminent dan ger ? Why should we take to ourselves the armour of God" were there no liability of our being conquered by the enemies ofour salvation ? Why take heed to our steps if there was no danger of falling ? Were the crown of glory already in our hands, our labours must needs be at an end we are expressly told that our life must be a constant endeavour, that we must daily strive against sin, and sedulously watch against all the assaults of our enemy ; and therefore, it may be concluded, that we have not " apprehended" or attained the reward of our labour, or acquired the utmost degree of grace and Christian perfection from which we never can be shaken or removed, till we leave these tabernacles of clay. The great apostle St. Paul thought himself Obliged tb press forward towards the mark of his high calling ; arid it'woilld be the greatest pre sumption of, Us tb imagine We had arrived at a height of security which precluded the vigi lance which this eminent saint so earnestly en joins : if notwithstanding the zeal, the activity, the abundance of revelations, bestowed upon this favoured disciple of Christ, he deemed it indispensable to work out his salvation with fear and trembling, much more reason have We not to be high-minded but fear. I know there are some who hold it as an unquestion able tenet of religion, that "grace once re ceived never carl be forfeited." But this finistake has arisen from mixing metaphysics with diviriity, and admitting every one's private opinion as a rule of faith. When men began to dispate concerning grace and free-will without understanding' wherein either the one or the' other consisted, it is not extraordinary that difficulties should arise which reason was un able to solve ; and that schism and heresy were introduced into the church of Christ, by turn ing points of philosophy into religious disputes, and making the quirks and quibbles of school

men upon them of as much importance as if they had been so many articles of faith. Holy Writ has assured us, that as the wicked man may turn from his wickedness, so like wise the righteous man may turn from his righteousness ; nay, that he may apostatise so far as to commit things worthy of death, and to be guilty of sins in which we are told, he shall surely die. (Ezekiel, iii. 20.) And the catholic church of Christ always thought that all Christians in this world were constantly exposed to temptation, and of consequence in danger, i. e. in possibility, of falling. We need not multiply quotations to prove this ; it is evident from their solemn addresses to the Almighty God in behalf of the penitents, as recorded in the Apostolic Constitutions, wherein every Christian was bound to acknow ledge his own obnoxiousness to sin, and to pray for preventing and restraining, as well as assisting grace, to preserve him from falling ; and when the penitent was restored, the con gregation were commanded by the deacon to pray, and afterward, by the mouth of the priest or bishop did pray, for the reconciled

penitent, that . God would keep him steadfast and immoveable in the way ofrighteousness, and grant he might never fall or be shaken more. Now their prayers would be, superfluous were it not admitted that the most perfect estate in this world is but a state of trial and probation, and the highest attainments not sufr ficient to exempt us from the danger of falling away. The Son of God himself was tempted; and he alone was tempted without sin : therefore his disciples cannot expect to escape the temptations of their great adversary, who knows full well that the crown of glory is not in this life given, and he is never without hope of preventing us from gaining the prize; and if his assaults be aided by any fancied, se curity of our own, and come upon us un awares, great is the danger of their success, to our eternal loss. u . aw.b Having at large insisted on my first doc trinal point, that no Christian is in this life absolutely secured of his reward, or can pre sume to be advanced so high as to be beyond the , reach of danger, I proceed to a practical

inference deduced from what has been said, which is this : -• . .« ...»,.' That if we are not excluded from all pos sibility of falling from our station, forfeiting the portion of grace we have received, and missing our glorious reward, we are not at li berty to indulge ourselves in ease and security. Vigour, industry, and perseverance, become the necessary dutitis of Christians ; we must watch and pray that we enter not into temptation, and have power to overcome what we cannot escape. We must continually strive to enter in at the strait gate, and constantly oppose our spiritual adversaries. As long as we are watch ful we are safe, but if we trust to our best per formances alas! need not tell you how grievously we shall find ourselves deceived at last. There is not a more dangerous delusion than for a man to think himself beyond the power of temptation : we then become careless in our duty, negligent in our station, confident in our own strength ; till, like Samson, we " wist not that the Spirit of God is departed." Caution and watchfulness are essential cha

racteristics of a real Christian : it is frequently enjoined by our blessed Lord himself to his disciples, and by them the obligation extended to all mankind, " What I say unto you I say unto all watch." None are exempted from this duty, no ex cuse can be urged for not performing it ; watch therefore for the coming of your Lord, for you know neither the day nor the hour of his coming. Let your loins be girded, your lamps burning, and ye yourselves like unto men that watch for their Lord, that they may be ready to enter in with him when he cometh ; for many shall seek to enter in when the door is shut. Therefore, " blessed are those servants whom his Lord when he cometh shall find so doing." Stand therefore fast in the faith ; " be strong, and quit yourselves like men," that so, in God's good time, ye may at length attain the crown which is laid up for all who perse vere to the end. I grant he gives perseverance to his people, but what are the marks by which they are known ? They are those who apply to him for this grace, who are ever watchful over their own hearts, lest they

should be hardened through the deceitfulness of sin, and who do persevere in faith and in good works, giving all diligence to make their calling and election sure. Secondly : Our reward is never to be attained by resting satisfied with any degree of piety short of the highest. Christian perfection, or universal iholiness, is the goal of our religious course : hitherto then must all our aim be di rected, all our endeavours tend ; to this are all the promises of the Gospel made ; and surely the highest reward deserves the most arduous efforts, the most unremitting care. The gates of heaven are opened wide, and we are invited by God himself to enter in and take up our everlasting residence in that king dom of light and love and joy ; and will not such a reward compensate well the labours of a short life ? Are not fourscore years, even of pain, well endured for an eternity of bliss ? or should we murmur if our days on earth, which are few and evil, are spent in the service of God (whose service is perfect freedom, and brings the only happiness here), instead of being wasted in sinful pleasure, which is never

unaccompanied with a sting, even in this state. Is a treasure in that kingdom of heaven, (where no moths or rust corrupt, and no thieves break through and steal) of less value than the fading enjoyments of the world ? My brethren, there is no shadow of com parison ; and therefore, the same ardour and diligence in working out our salvation, as the children of this world evince in their pursuit of riches, pleasures, and honour, is indis pensable in a Christian. Again, all our hopes of heaven are only found ed upon the promises of God ; we have no man ner of reason, therefore, to hope, if we fulfil not those conditions which he gives us the power to fulfil: now the only way proposed by the Gospel is " to ask that we may receive," and to aim at the highest degree of holiness of Christian perfection. Is it not the word of our blessed Lord himself, " Be ye perfect as your Father in heaven is perfect ;" i. e. to offer our spirits, souls, and bodies a holy sacrifice, acceptable to God.. Now if this be so (and what Christian presumes to say it is not?) who

soever does not aim, or wilfully abstains from aiming at this point, may, for ought he knows, stop short the mercy of God. Byt here it may be urged, that in the eter nal house of God are many mansions, and that the stations of the kingdom of heaven shall differ in glory, and consequently that all mankind are not expected to attain an equal summit of piety, or be entitled to an equal de gree of glory; in answer to which I must observe, that though there be various degrees in these happy mansions, yet he who aspireth not after the highest is not prepared for the lowest. The man who doth not sincerely ens deavour to become a perfect Christian.deceives himself if he thinks he is a Christian at all. True it is, the Almighty God knoweth our frame and understandeth the weakness of our nature, the strength and number of those temptations to which we are exposed ; and therefore vouchsafes of his infinite mercy and goodness, not; to exclude us from his favour, for those sins and backslidings of which we repent, and strive against,, and watch, and pray. But by this it cannot be proved that

we shpuld not aim to do his holy will in the most perfect manner. This is the new cove nant with man, and he has promised to give ns a new heart and renew a right spirit, "wven the power of loving Him with all our heart and mind and strength. Thirdly,, a, constant progress in Christianity is the indispensable duty of all ranks and de grees of Christians. They that would hope in time to attain to the highest degree of holiness, must, as the Jloyal Psalmist expresses it, go on from " strength to strength." As long as we can be better than we are, and fancy ourselves so far advanced that we cannot go farther, we have especial need to follow the apostle's advice, «' Not to think of ourselves more highly than we ought to think." Alas ! whilst we are in this world, we are surrounded with snares, beset with temptation, are sometimes overcome, often repent and sin again ; therefore we may be sure that we have not yet attained, neither are already perfect ; our crown is not put into our possession, nor the victory over our spiri tual enemies completely gained : still, there

fore, must we fight and strive against them, still must we press forward towards the mark of our high calling. While we are in this world we are but in our road to heaven, and therefore must con tinue marching on and overcoming. Life is our pilgrimage, heaven is our home, and as we have here no abiding city, so neither have we any cessation of our labours; but death will end them all, and if then we are faithful unto death, God will give us the crown of eternal life. Now he has promised to keep those faithful, who love and serve him with all their hearts, and who study to run the way of his com mandments, and to go on unto perfection ; and when we have done all, to say " we are unprofitable servants." Aim, therefore, at ex alted holiness, aspire after the highest degrees, even the height of humility ! He that frequently performs his duty to God, and labours earnestly to do good to his bre thren, must not sit down self-satisfied, ima gining no more is required of him perish the thought ! When we have done all the good offices

which opportunity affords, we must sedulously seek out more ; and however charitable we may have been to our brethren, yet if charity irtcreaseth not, it faileth, and is not the genuine grace recommended in Scripture ; it is but a heathen, not a Christian virtue ; and what is spoken of this may be said of all other virtues in the Gospel their improvement (which is part of their essence) proves their authenticity. Farther, it is a maxim universally true and established by the general consent of mankind, that he that maketh no progress is certain of going backward. Now this maxim is as true when applied to religion as to any other thing: he, therefore, that stands still in the paths of piety recedes, not only loses his time but his ground. He that doth not constantly and daily strive against the storm of vice and tor rent of iniquity wherewith the world is now overflowed will infallibly be carried down by it : there is no resting in the mid way between right and wrong, between heaven and hell; we must pursue our course towards the one, or make speedy advances to the other. Habits we know are only to be acquired by

constant and repeated acts. He, therefore, tbat would be religious, must be always exer cised in religion : and he that would attain to Christian charity must never relax in his labours of love. If we continually labour in the task our Great Master has assigned us, we shall increase in the ability to perform it ; but if we abate our zeal, our talent will be hidden till it be taken from us. Besides, in order to acquire a habit, it is not only necessary that there be repeated acts, but we must endeavour that every act be proportionably better than the last. He( that contenteth himself with barely plodding at the rudiments of learning will never make a scholar ; and he that aspires no higher than the; first steps in the scale of perfection will never, ,be a Christian. It is St. Paul's ad vice, to the Hebrews, that they should leave the principles of the doctrine of Christ, and go on unto perfection, not resting satis fied with laying the foundations of Chris tianity, but endeavouring to raise a propor tionable superstructure thereupon ; and were this advice duly observed, men would not con tinue all their lives such babes in Christianity, nor ; would a hoary head and ignorant mind be so frequently conjoined, . as God knows they are. : we should behold youth more sober and old age more venerable, and each the wiser and holier the longer they lived upon this earth. i ,.•• Thus have I shown, by these unanswerable arguments, First, that Christians are never so certain of their reward as to remit their care ; Secondly, that it is never to be attained but by perseverance, and by not resting satisfied with any degree of piety short of the highest aim ; and, Thirdly, that Christians of all ranks and conditions are indispensably obliged to make a constant progress and proficiency in the knowledge and practice of true Christianity. These doctrines are so plain and evident that they need no application, and so essential that they will recommend themselves to your serious consideration. Instead therefore of an exhort ation, I choose rather to require you to join in prayer to God that he would graciously

assist us in the performance of them ; for which purpose conclude with an excellent collect of our church. i O God '. who declarest thy mighty power most chiefly in showing mercy and pity, mer cifully grant unto us such a measure of thy grace, that we, running the path of thy com mandments, may obtain thy gracious promises, and be made partakers of thy heavenly trea sures, through Jesus Christ our Lord ! Amen.