USE I. Hence infer, that its a great Miſtake and of very dangerous Conſequence, which many carnal Perſons under the Goſpel fall into, who will perſwade themſelves, that they are able (with the common Concurrence of divine Providence in upholding their Beings and Faculties) to do that which hath a certain Connection with, or which ſhall aſſuredly iſſue in their Converſion and eternal Salvation. By Converſation with ſundry Perſons conſiderably concern'd for their Souls, I find this Miſtake is inbibed and deeply rooted; and it may be ſo in many more than I am aware of. I believe, that upon Inquiry moſt of you if not all, will at once readily own, and think you do it ſincerely too; that you have never done nor can do any Thing, which is properly meritorious of Grace and Glory, as Labours are of Wages. No, your Hope is in Chriſt and in him alone. But yet you ſecretly think, that you either have done, or can and will do that which hath a ſure Connection with your ſpiritual and eternal Welfare. You will own, you can't repent of your Sins ſavingly in your own Strength, can't turn your Heart of Stone into an Heart of Fleſh, can't believe in Chriſt to the ſaving of your Souls, can't convert your ſelves from Darkneſs to Light, from the Power of Satan unto God. But yet you may imagine your ſelves able to do that, which ſhall certainly iſſue in this happy Change. This is a great Miſtake ariſing principally from a Miſunderſtanding of the Promiſes of the Goſpel, as to the Subjects thereof: ſuch as we have in Ezck. 36.25, 26 &c. compared with ver. 37. and in Mat. 7.7. and in Luke 11.13.

Now Perſons in a carnal State, many of them, are ready to entertain a Thought, that by their own Doings (tho' they can't properly merit, yet) they are inſured of ſpiritual and ſaving Mercies, by Virtue of theſe and ſuch like Promiſes, which God hath made them in his Word. But this is all a Miſtake; for no graceleſs Perſon hath any Claim to one Promiſe of ſaving Mercies in the whole Book of God. It's too hard a ſaying for many to patiently bear, but it's true. The gracious Promiſes are Children's Bread, they are the peculiar Inheritance of thoſe who, by a ſaving Faith, are in Chriſt Jeſus, and Chriſtleſs Souls have no Intereſt in them; For the Apoſtle tells us, that all the Promiſes of God in Chriſt are yea, and in him Amen to the Glory of God by us, 2 Cor. 1.20. And if ſo, What claim have chriſtleſs Sinners to the Promiſes? If God be a Sovereign Deſpenſer of his ſaving Graces and Favours and may grant or withhold them according to his mere good Pleaſure, as I have endeavour'd before to ſhew; then Sinners in their natural State have no Claim to the Promiſes: For if God had once bound himſelf by his Promiſe to any of his Creatures; he is no more at perfect Liberty either to grant or with-hold the promiſed Bleſſings, as may pleaſe him; but inviolably holden by his Promiſe, and it were not juſt in God to withhold the ſame.

Let me here ſhew Sinners in ſundry Particulars (at leaſt ſomething of the) Greatneſs and Danger of this Miſtake, which I am ſpeaking of.

1. It muſt be very dangerous for Sinners ſtill to ſtick faſt on the firſt Covenant, the Covenant of Works; becauſe that being once broken, there is no Claim to be made by Virtue of it, to any Thing elſe but the Curſes of it. By Virtue of that Covenant whilſt yet unbroken, Man by his own Doings might have certainly entitled himſelf to God's Favour and everlaſting Happineſs. But, how? Why, merely by Virtue of God's Covenant Promiſe. No Man can ever imagine, that the Obedience required of Man at firſt, & particularly in that determining Point, viz. his refraining to eat of the Tree of Knowledge of Good and Evil, could have any Thing at all of abſolute or proper Merit in the Nature of it; much leſs in any Meaſure equivalent to the Bleſſings, he would have reaped thereby, had he been obedient; as painful Labours for another are of a Merit equivalent to the ſtipulated Wages. Now for a poor Sinner to perſwade himſelf, upon what he has done or can do, that he hath a good Claim to converting and ſaving Mercies by Vertue of the Promiſes, is nothing more or leſs, than to ſtand to this Moment on the Foot of a Covenant of Works, as really in the Eſſentials of it as ever Man in the Beginning did: And the unhappy Creature is all this while going about to eſtabliſh a Righteouſneſs of his own, of the ſame Kind with the Righteouſneſs required under the firſt Covenant, which conſiſted in a Compliance with the Condition, on which an happy Immortality was then promiſed.

2. To ſuppoſe that a Sinner in his natural State doth or can do that which will entitle him to the Promiſes of Grace and Salvation, is quite inconſiſtent with and contrary to the whole Tenor and main Deſign of the Goſpel, which is perfectly to exclude all Boaſting in and of our ſelves, and to lay the Crown of our Salvation on the Head of rich, free and ſovereign Grace thro' Chriſt Jeſus. Rom. 3.27.

3. To ſuppoſe that a Sinner by any Thing he can do, may claim the Promiſes, hath a direct Tendency to render. Grace and Glory cheap and contemptible, and to harden Sinners in their Neglect thereof. It's very apparent that many under the Goſpel think, that the attaining of a ſaving Faith in Chriſt and Repentance unto Life, is nothing ſo difficult and hazardous as ſome repreſent it to be; and that they need not be ſo very ſpeedy and earneſt in the Queſt thereof as ſome would have them to be. Now one great cauſe is this ſad Miſtake we are ſpeaking of. They think that theſe Bleſſings, with all others depending thereupon, are ſecured to them in the Promiſes: It is but ſeeking for them in Sincerity, which, they ſuppoſe they can do at any Time and they ſhall certainly find, for God hath promiſed them; this makes them careleſs and dilatory to their Ruin.

On the contrary, it's apparent, that a due Senſe of divine Sovereignty in the Diſpenſations of Grace, hath a happy Tendency to invigorate our Purſuits thereof: if there be any Pertinence in the Apoſtle's Talk, Philip. 2.12, 23. Work out your own Salvation with Fear and Trembling; for it is God which worketh in you to Will and to do of his good Pleaſure.

4. If it were poſſible for Perſons continuing under this Miſtake which I am ſpeaking of, yet to become Subjects of ſpecial Grace here, and Glory hereafter; I can't conceive how it's poſſible for them to taſte a tenth (I was going to ſay a thouſandth) Part of the Sweetneſs thereof. O, it's the Sovereignty and abſolute Freeneſs of Divine Grace to us (who might have been juſtly aband oned to eternal Ruin as well as others after our utmoſt Efforts) which makes it ſo raviſhingly delightful unto our Souls. To this you can all in ſome good Meaſure witneſs, who have (as the Apoſtle ſays, 1 Pet. 2.3.) taſted that the Lord is gracious.

That which ſhews the exceeding Riches of his Grace in his Kindneſs toward us, through Jeſus Chriſt, is this, viz, that by Grace we are ſaved through Faith, and that not of our ſelves, it is the Gift of God, not of Works leaſt any Man ſhould boaſt. Eph. 3.7, 8, 9.

5. To what hath been offered, I ſhall only add this one Conſideration farther under this Head viz. that Converts, who have at firſt ſought regenerating and ſaving Grace under this Notion, that the Promiſes of God ſecure the ſame to them, on Condition of their own faithful Endeavours in Queſt thereof, have been obliged after all their vain Struggles on this Foot, at laſt to lie down at the Foot of divine Sovereignty and acknowledge that if they periſh at laſt, notwithſtanding what they have done, God would remain perfectly juſt, holy and true, and they juſtly miſerable to Eternity: And that if ever they are ſaved, it muſt be from the mere and unpromiſed Mercy of God thro' Jeſus Chriſt.

That you may all more clearly ſee this Truth; ſuppoſe the Matter were laid down in Form of a categorick Syllogiſm thus,

Every adult Perſon of common Underſtanding under the Light of the Goſpel, who duly improves himſelf in ſeeking Regeneration and Salvation by Jeſus Chriſt, is aſſured by the Promiſes of God, that he ſhall obtain the ſame: But I do ſo improve myſelf: Therefore I may reſt aſſured of this, that I ſhall certainly obtain.

The firſt Propoſition is, that every adult Perſon of common Underſtanding under the Light of the Goſpel, who duly improves himſelf in ſeeking Regeneration and Salvation by Jeſus Chriſt, is aſſured by the Promiſes of God, that he ſmall obtain the ſame. This Men are naturally very fond of, and accordingly the Sinner under his firſt Concern for his Soul and Eternity, goes to Work to do ſomething, that may (on this Foot) give him a Claim to converting Grace, and will be diſturbed, if a Miniſter tells him plainly that theſe his Labours are vain on this Suppoſition which he goes upon. Let what will be ſaid on the other Side of the Queſtion, the Sinner under his firſt Awakenings, through the reigning Pride of his Heart ſcorning to come quite empty handed, will endeavor and think to obtain ſomething, by his own Induſtry with the common Concurrence of divine Providence in upholding his Being and Faculties, that ſhall entile him at leaſt to a Promiſe of converting Grace. Sundry of you who now hear me and who are hopefully converted, can (I believe) by your own Experience atteſt to the Truth of this. But now I appeal to you: Say in the Preſence and in the Fear of God, who ſearcheth the Hearts and trieth the Reins of the Children of Men as well as their Ways; can any one ſingle Perſon among you with a good Conſcience aſſume and ſay, as in the ſecond Propoſition? I have duly improved my ſelf in ſeeking regenerating Grace and Salvation by Jeſus Chriſt: I have gone as far as poſſibly I could, without renewing Grace in the Reformation of what I know has been amiſs in Point of Omiſſions and Commiſſions, in the cloſeſt and moſt ſtrict Meditation, in the moſt earneſt, vehement and ſteadily perſevering Importunity in Prayerfulneſs &c. If any of you my Hearers, upon ſuch a Challenge, will venture to aſſume poſitively for your ſelves; I may venture, without the Breach of Charity to ſay of you; that you are bold as blind Bayard, and therefore bold becauſe ſtark blind. Every ſenſible and experienced Chriſtian will (upon his longeſt Trials this Way) be conſtrain'd to own; Alas for me! I have been ſadly deficient in my Improvements of common Gifts and Advantages; I might have done very much more and better than I have done, without ſpecial renewing Grace. You my Friends who have experienc'd a ſaving Change (I am morally aſſured) will, upon a ſerious Reflection, find your ſelves obliged to own this, that after all your vain Struggles againſt it, you have been compell'd to make your dernier Reſort to, and fall down at the Foot of divine Sovereignty, and ſubſcribe to that in Rom. 9. 18. Therefore hath he Mercy on whom he will have Mercy, and whom he will he hardneth.

USE II. Of Caution. I would in the Name and Fear of God ſolemnly warn and caution my ſelf and all that hear me, againſt the dreadful Abuſe of the Doctrine of the Sovereignty of Divine Grace, to the aſcertaining our eternal Ruin. Our Text and Doctrine preſent us with one of the moſt beautiful ſweet and refreſhing Flowers of Paradiſe. But as a Spider or Serpent may extract the moſt deadly Poiſon from the ſame Flower out of which the Bee ſucks the richeſt and ſweeteſt Honey; ſo it is with any precious Truth of the Goſpel, and this in particular: While it is improved by ſome to their everlaſting Benefit, it's abuſed by others to their conſummate Ruin. Let us then be caution'd againſt the Abuſe of this Doctrine, either in juſtifying or in any Meaſure excuſing and apologizing for our own Negligence or Indolence, in the Buſineſs of our ſpiritual and eternal Salvation. Some will ſay, if I was verily perſwaded, that God's Mercy flows only from his mere Sovereignty, and that I have no Promiſe of converting and ſaving Grace on my own ſincere Endeavours; I would never incline an Ear, nor move an Hand or Foot or Tongue or Thought in the Buſineſs of my Salvation, but lazily wait the Event of God's ſovereign Pleaſure concerning me. Many Sinners there are who talk at this Rate; ſome, with a Deſign to ridicule the Doctrine of the Sovereignty of Divine Grace, as an abſurd Doctrine: To theſe I ſhall ſay Nothing more now, than adviſe them ſetiouſly and prayerfully to ead the ninth Chapter of Romans and when they have thus read it, let them immediately give up their Cauſe, or find Braſs enough to brand the divinely inſpired Apoſtle Paul as the Athenian Philoſophers did) for a vain and ridiculous Babler. Other Sinners there are who allow the Doctrine of the Sovereignty of Divine Grace to be true and certain; who yet wretchedly pervert the ſame to their Ruin, or are in great Danger of; by excuſing themſelves in the Neglect of utmoſt Painfulneſs, Prayerfulneſs and Perſeverance in the Uſe of all the Means of Grace and Salvation. Now for the Caution of ſuch I recommend theſe following Conſiderations.

Conſider,

1. If you neglect or become remiſs or ſuperficial in your Prayers and the Uſe of all or any other Means of Grace and Salvation which you are favoured with; you run directly counter to the divine Commands, and thereby take the ready Courſe to enſure Damnation to your ſelves. Nothing in the Scriptures is plainer, than that Sinners are enjoin'd by God's preceptive Will, to do that which alſo the innate Principle of Self-Love well regulated will excite them to, viz. that they exert themſelves to the utmoſt in all Religious Duties, in purſuing and endeavouring to ſecure their ſpiritual and eternal Well-Being. The Lord Jeſus Chriſt hath commanded Sinners to exert themſelves to the utmoſt in Queſt of Grace here and Glory hereafter. Thus he hath done with his own Mouth while bodily preſent here on Earth, Luke 13.24. Strive to enter in at the ſtrait Gate. John 6.27, Labour for that Meat which endureth to everlaſting Life, which the Son of Man ſhall give unto you. And thus did he afterwards by his Spirit in the Mouths and Pens of his Apoſtles, Philip. 2.12. Work out your own Salvation with Fear and Trembling. 2 Pet. 1.10. Give Diligence to make your Calling and Election ſure. Then conſider,

2. God looſeth not his Authority to command, tho' Sinners have forfeited any Claim to the Promiſes. It muſt indeed be conceded, that if there were no other Relation betwixt two Parties, than that which is properly foederal, or a Covenant Relation, wherein the Parties are no otherwiſe obliged to each other than by Compact: In this Caſe, if either of the Parties once in Covenant with the other (tho' it be by his own Default) forfeits any Claim of the other, he is not any longer holden to the other, any farther than to ſuffer the Penalty or Breach of Covenant. But if a Superiour, as a King, Parent or Maſter ſhould ſee Cauſe to covenant with his inferior Correlate, and the inferior ſhould, by his own Default, cut himſelf off from claiming any Benefit by that Covenant; this can do Nothing towards diſſolving the native or original Authority of the Superior. So in the preſent Caſe, if Sinners have forfeited any Claim to a Promiſe, this can't diſſolve their native Obligation to Obedience.

3. It is an Argumont of a ſordid mercenary Spirit, that we will not do our Duty, without being firſt aſſur'd of Wages for it. What? Will we not take any Pains in the Proſecution of a Buſineſs of ſuch vaſt Importance as that of Grace here and Glory hereafter, on any other Condition than that of God's aſſuring us beforehand by his Promiſe, that we ſhall certainly ſucceed? How ſordid & baſe were this? See how it looks in the Inſtance of a poor ſtarv'd periſhing Beggar. He is directed to apply for Relief to ſome noble wealthy, generous Perſonage, who is able to help, and who hath of his mere Generoſity relieved Multitudes under ſuch Circumſtances: But now the ſturdy Beggar replies, not I, I will not ſtir a Foot towards him, unleſs I have firſt ſuch a Promiſe of him, that it ſhall not remain at his mere Pleaſure to give or with-hold needed Supplies: I will not go except I may upon his Word firſt given, boldly challenge at his Hands what I want. In this Caſe your Indignation againſt the ſordid Wretch would riſe to ſuch a Degree, as that you would be provok'd to ſay of him; e'en ſet him then die and rot on the Dunghill, if he be ſo proud and ſtout. Now in Application of this Simile, I may ſay to thee, Sinner! whoſoever thou art, that thus abuſeſt the Doctrine of the Sovereignty of divine Grace in Manner a beforeſaid, as Nathan to David in the Application of his Parable, thou art the Man or Woman; and would to God, it might have as good Effect.

Again conſider,

4. God hath many a Time heard the Prayers even of carnal Perſons, of his mere Sovereignty, though he hath never before aſſured them Audience by any expreſs Promiſe, eſpecially on their Perſeverance and encreaſing Importunity; that is to ſay, he hath graciouſly granted the Bleſſings thus aſkt in Praver for the Matter of it agreeable with his Will, although the Sins attending the ſame, ariſing from a wrong Principle and End, were more than enough to juſtify God in the Rejection of the Suppliant with Abhorrence. We have a very remarkable Exemplification of this in the Caſe of the Woman of Canaan, recorded in Mat. 15.22. &c. What the Apoſtle ſaid of the Epheſians before their Converſion to the Chriſtian Faith, Chap. 2. v. 12. At that Time ye were without Chriſt, being Aliens from the Common-wealth of Iſael and Strangers from the Covenants of Promiſe, having no Hope, and without God in the World; was true of this Woman: She was neither a native nor proſelyted Iſraelite, as appears by what Chriſt ſaid to his Diſciples, ver. 24. I am not ſent but to the laſt Sheep of the Houſe of Iſrael: and to the Woman her ſelf, ver. 26. It is not meet to take the Children's Bread and to caſt it to Dogs: And the Woman her ſelf never pretends a Claim to any Promiſe; but perſwaded of the Power and Goodneſs of Chriſt, ſhe is importunate and perſevering in her Cries for Mercy, and is graciouſly heard and anſwer'd. And this is the Caſe with almoſt all who have been converted in adult Age; their Prayers whilſt unconverted have been heard and graciouſly anſwered, in the Beſtowment of converting Grace, when once they have beeh fully brought to diſclaim any Challenge hereof at the Hands of God, and freely acknowledge that he may either grant or with-hold the ſame as ſeems good to him. I believe, the Sinner muſt be made ſenſible that God is not a Debtor to him by his Promiſe or any other Way, before he is prepared to receive ſpecial Grace.

And I can't but think, that a principal Reaſon why Sinners pray in vain for a long Time and with conſiderable Earneſtneſs for regenerating Grace, and find themſelves as far off as ever, is becauſe they do all under a Notion that God is at leaſt by his Promſe a Debtor to them.

Poor Sinner yet in vain ſeeking converting Grace! be prevailed upon to drop any ſuch Pretenſions, if you would ever obtain the Mercy you need, and freely acknowledge that God may juſtly grant or with-hold the Mercy, you need, as ſeems good to him. I know what a Sinner will ſay for himſelf here. He will ſay I am fully convinced that God owes me not converting Grace in Point of ſtrict Juſtice. I can and do freely own, that if I were everlaſtingly rejected after all I have done, God would be juſt and righteous; but my Dependance is on his Veracity in the Promiſes. Now my dear Friends, ſtop a Minute here, and conſider how inconſiſtent ſuch Talk or Thoughts are. Can you ſuppoſe it conſiſtent with Juſtice and Righteouſneſs for any one to break his Promiſe to another? Indeed of the Condition of a Promiſe bears no Proportion in Value to the Good promiſed on that Condition; as if a Man ſhould ſeriouſly and bona Fide promiſe me an Eſtate of an hundred a Year, on the Condition of a •• pe of Tobacco every New-Year's Day; In ſuch a Caſe the Perſon can't be ſuppoſed under any previous Obligation in Point of Juſtice ever to make ſuch a Promiſe: And the making of the Promiſe is an Act of mere Grace: Yet when he hath once ſolemnly promiſed and engaged, he is as really holden in Point of Juſtice to perform his Promiſe, as if the Condition was of an equavalent Value. But to proceed, conſider,

5. Though a graceleſs Sinner hath no Claim to a Promiſe of converting Grace, yet the Promiſes of this Nature in the Goſpel afford unto Sinners great Ground of Encouragement in ſeeking Converſion, and for this Purpoſe may be and are juſtly improved by wiſe and godly Divines, for the Quickning of Sinners in the Queſt hereof. Such gracious Paſſages of Scripture ſo far as they reſer to the unconverted; I look upon as ſo many Predictions or Propheſies of what the Lord deſigns, and will in his own Time and Way graciouſly accompliſh, though none can beforehand ordinarily know in partieular the deſigned Subjects. And theſe Expreſſions taken in this Senſe afford a ſufficient Ground of Encouragement to awaken'd Sinners. It ſeems to me that Sinners, viewing ſuch Scriptures in this Light, have not leſs but more Encouragement miniſtred to them, than if they are conſider'd as formal Promiſes made them on certain Conditions therein expreſt to be performed by them. Let us for Example take a View of what we have in Ezek. 36.25. &c. Then will I ſprinkle clean Water upon you, and ye ſhall be clean—a new Heart alſo will I give you &c. compared with v. 37. I will yet for this be inquired of by the Houſe of Iſrael to do it for them. Now if we conſider theſe Paſſages as containing a Promiſe of regenerating Grace made to Sinners on a Condition to be performed by them; here the awaken'd Sinner will be for ever reſtleſs, conſcious of his own Failure as to his Compliance with the Condition, But if we conſider theſe Things as a Prediction or prophetical Declaration of God's gracious Purpoſes towards Sinners, including therein, not only the main End and Deſign, but alſo the Means leading thereunto: Here the Sinner finding in himſelf this gracious Purpoſe of God operating tho' in the ſmalleſt Deginnings, of what is only preliminary or preparatory to Converſion, doth entertain withal a beginning Hope: And as it progreſſively operates from one Step to another, ſo the Grounds of Encouragement are ſtill riſing; becauſe 〈◊〉 this Light he views the whole Work, from the ſmalleſt Beginnings to it's Conſummation, in Chriſt's Hands, who having begun a good Work will hopefully perform it until the Day of Chriſt, Philip. 1.6. In theſe Paſſages of Scripture the Sinner may for his Encouragement, ſee the Exhibitation of the gracious Purpoſe of God, his almighty Power and infinite Goodneſs in the Converſion and Salvation of the worſt of Sinners; and ſo be aſſured of the Poſſibility of his own Converſion: Which then riſeth into ſome Probability, when he finds (in Purſuance of ſuch a gracious Deſign) an Heart given to ſeek regenerating Grace; and the more earneſt and perſevering he is help'd to be, the higher the probability ſtill riſes, becauſe the whole is in the Hand of an infinitely wife gracious and mighty Efficient: And what more can be expected or deſired? Once more conſider.

6. By your Neglect of Prayerfulneſs, Painfulneſs and Perſeverance in Queſt of Grace and Salvation by Jeſus Chriſt, you take the ready Courſe to cut your ſelves off from all Hopes of obtaining. It's agreed on all Hands, not only by thoſe who ſuppoſe, that the Sinner is ſecured of ſaving Mercies, by the Promiſes of God, on Condition of his honeſtly exerting himſelf in proper Endeavours therefor; but alſo by thoſe who know that ſaving Mercies take their Riſe from God's mere good Pleaſure, as before held forth in this Diſcourſe: I ſay it's univerſally agreed, that the careleſs negligent Sinner, continuing ſo, hath no Ground at all to hope that he ſhall ever be ſaved.

What then doſt thou mean poor Sinner, who art ſtriving (not to enter in at the ſtrait Gate, but) to juſtify or at leaſt excuſe thy Neglect of ſeeking the great Salvation exhibited in the Goſpel, by ſuch a wretched perverting of the precious Doctrine of the Sovereignty of Divine Grace? What a Madneſs is it for thee to take that Pains and Study in arguing and aſcertaining thine own Damnation, as ſome others do in working out their own Salvation with Fear and Trembling; and for the ſame general Reaſon, viz. becauſe it is God that works in us to Will and to do of his own good Pleaſure? Unhappy Creature! Art thou then deſperately reſolved in thine own mind that thou wilt e'n bear Damnation as well as thou can'ſt? Oh amazing! Can thine Heart endure or thine Hands be ſtrong in the Day that God ſhall deal with thee? Ezek. 22.14. Who among us ſhall dwell with the devouring Fire? Who among us ſhall dwell with everlaſting Burnings? If. 33.14. But I muſt proceed to improve the Subject in

USE III. Hence learn, that the very worſt of Sinners in this World, under Goſpel Advantages are not excluded Hopes of obtaining ſaving Mercies at the Hands of God, on the Account of either the Greatneſs or Number, or aggravating Circumſtances of their Sins, or their long Continuance hitherto in a State and Courſe of Sin. Satan that grand Enemy of Souls, always ſeeking whom he may devour, rocks the Cradle and keeps the Sinner faſt aſleep in carnal Security and Indolence, as long as poſſibly he can; and would be glad to have him ſleep on and take his Reſt, till he be awakned with the Flames of Hell about his Ears. If the Sinner meet with ſomething in the Miniſtry of Divine Ordinances or Providences, that gives him a little Diſreſt for a ſhort Time; Satan is watchful to quiet him again aſſoon as poſſible before he is throughly awakened; by Suggeſting to him, either that his Sins that trouble him are ſmall, mere Peccadilloes, what the beſt of Men are liable to, and yet in a ſafe Eſtate, being no more than common Frailties which are overlookt of Courſe; or if they are great in themſelves, yet in a conſiderable Meaſure excuſable on the Account of ſome extraordinary Provocation or Tempration, that might have maſtered the beſt Man on Earth: If theſe Devices fail him, he has another at Hand; he will if poſſible perſwade the Sinner at leaſt to ſuſpend his anxious Concern about his Sins and his Soul for the preſent, and promiſeth him a more convenient Seaſon afterwards. But ſometimes theſe Artifices of Satan for keeping the Sinner aſleep, or getting him to ſleep again, when he begins to make a Stir, prove not effectual for this Purpoſe: Now the Devil changes ſhape and acts the Part of a roaring Lyon, when his ſerpentine Wiles fail him. He now tells the rowzed Sinner, your Caſe is deſperate; your Sins are ſo many, ſo great in themſelves, ſo highly aggravated and ſo long continued in, that it is in vain for you to hope for Mercy; and its beſt for you to take what ſenſual Pleaſures you can in this World. It is from ſuch Suggeſtions of the Devil that Sinners ſay practically as in Iſai. 22.13, Let us cat and drink for to-morrow we ſhall die; and as in Jer. 18.12, There is no Hope, but we will walk after our own Devices, and we will every one do the Imagination of his evil Heart. God of his Infinite Mercy grant, that none of us may be ſo ignorant of Satan's Devices, that he may get this Advantage at laſt of us to conſummate our Ruin! Poor diſtreſt and diſconſolate Sinner! art thou juſt ready to conclude deſperately againſt thy ſelf, that there is no hope or Help for thee in God, but that thou muſt inevitably periſh everlaſtingly; becauſe thy Sins are for Size like the Mountains of the Earth, and for Number like the Sands on the Shore, attended with the moſt aggravating Circumſtances, and long perſiſted in? Know thou, that it is the Devil the Father of Lyes, who prompts thee to draw this falſe Concluſion, tho' from true Premiſes. Think of the greatneſs, the Number and aggravating Circumſtances of thy Sins as much as thou wilt, the more the better: But withal think of the Sovereignty of Divine Grace thro' Jeſus Chriſt. Never was one Sinner ſince the Fall of Adam therefore converted, pardoned and ſaved, becauſe he was (antecedent to the Impreſſions of Divine Grace on his Soul) better than another, or leſs Criminal than another, but becauſe God will be gracious to whom he will be gracious, and will ſhew Mercy to whom he will ſhew Mercy

The Conſideration of the Sovereignty of Divine Grace is infinitely more encouraging than diſcouraging to all who ſhould be encouraged. It is indeed mortifying to the haughty and proud Sinner, and may it give a fatal Stab to the letting out of the very Hearts-Blood of damning Pride & Self-Righteouſneſs: But it's very encouraging to the awakened and deeply convinced Sinner. Such an One may think and juſtly too, tho' I have been the chief of Sinners, as vile a Miſcreant as Manaſſeh, as foul a Debauchee as Mary Magdalene, once poſſeſſed with ſeven Devils, as virulent an Oppoſer and Perſecutor of thoſe zealouſly engaged to build up the Kingdom of Chriſt in it's Power and Purity as ever Saul (afterwards called Paul) was while a Phariſee; and even worſe than any or all theſe: Yet if the Grace of God to Sinners be merely ſovereign and arbitrary, it may be I may obtain Mercy thro' Chriſt: For it is a faithful Saying and worthy of all Acceptation, that Jeſus Chriſt came into the World to ſave Sinners, of whom (ſaith the Apoſtle) I am chief. 1. Tim. 1.15.

Moreover, this Doctrine is applicable alſo in

USE IV. For Inſtruction to thoſe who are reflecting on the State of their own Souls, with a Deſire to know what it is.—We are all of us apace going off the Stage of this Life: It is but a little while before the Places that now know us will know us no more: And it's very probable that many of us, now in Company before the Lord in his Houſe, will be in Eternity before the Revolution of another Year. We likewiſe know that we all have immortal Souls capable of exiſting ſeperately in a State of Happineſs or Miſery during their Seperation from the Body; and that even our Bodies themſelves ſhall be raiſed at the laſt Day out of their Duſt, and be again animated with the ſame Souls; and that there is prepared for the everlaſting Entertainment of every one of us, either an Heaven of Happineſs, or an Hell of Miſery inexpreſſible, according as we are found in a State of Grace or of Sin, at the Time of our Nature's Diſſolution. I hope therefore that many of you are diſpoſed to enquire ſeriouſly into your Sate with a ſincere Deſire to know what it is; that you may have the greater Comfort and Joy if it be ſafe; or if otherwiſe, that you may fly for your Lives to the alone Hope and Refuge ſet before you, whilſt the Golden Sceptre of Grace is extended, and the Door of Mercy ſtands open. Now for this Purpoſe I ſhall agreeable to this Subject recommend it to you, to enquire cloſely and impartially in ſundry Particulars, in which, I beſeech, be faithful to your own Souls.

1. Enquire; Have you ever had a clear Senſe of Divine Sovereignty in the Buſineſs of your ſpiritual and eternal Salvation? Can you with Underſtanding and in Sincerity ſubſcribe your Aſſent to the Truth of our Doctrine? Think cloſely what Anſwer you would return if God himſelf ſhould demand of you and ſay; Sinner! What thinkeſt thou? May I do what I will with mine own? Is it certain, true and juſt, that I may diſtribute ſpecial and ſaving Grace and Mercy thro' Jeſus Chriſt to whom I will, and merely becauſe I will? I would with all Humility ſay to thee, Sinner, as God in another Caſe to David, 2 Sam. 24.13. Adviſe now and ſee what Anſwer I ſhall return to him that ſent me. If thou canſt anſwer clearly and fully in the affirmative; it is well as far as it goes. But this alone will not diſcriminate a godly Perſon, for many in this Point as well others, may ſeem to have ſound Heads, who yet have rotten Hearts. But if thou heſitateſt on this Point, but more eſpecially if thou anſwereſt boldly in the Negative; the Examination needs go no farther; there appears upon thee a very black Mark, ſuch as is not the Spot of God's Children. But ſuch an One as anſwers this firſt Enquiry in the Affirmative, I beſeech farther to enquire.

2. Have you ever been brought to a full Submiſſion to Divine Sovereignty in the Diſtribution of ſaving Mercies thro' Jeſus Chriſt? This is a Step far beyond the former: That hath it's Seat in the Head, this in the Heart; that in the Underſtanding only, this in the Will alſo; that may be alone without this, but this latter always pre-ſuppoſeth the former. Have you, being fully convinced of the Truth of the Doctrine, and notwithſtanding a juſt Senſe of the Wrath and Indignation of an holy Sin-hating God againſt ſuch a fallen guilty Creature as you are, have you humbly caſt your ſelf down at the Foot-ſtool of the Throne of Grace, reſolvedly waiting there, until it ſhall pleaſe him to extend ſaving Mercy to you thro' Jeſus Chriſt, with an Heart diſpoſed to juſtify God, if after all he ſhould finally reject you? If a well informed Conſcience can clearly anſwer this Enquiry in the Affirmative; the Caſe looks very hopeful. But I fear ſome are dangerouſly deceived in this critical Point: therefore for farther Proof, enquire in the next Place,

3. Have you ever found any conſiderable Struggling and Oppoſition in your Hearts againſt this Submiſſion on to Divine Sovereignty?—Anſwer honeſtly. If you have had ſuch Struggles in your Heart; it's ſtrange that you ſhould not be ſenſible of it: And if your Heart hath never oppoſed this Submiſſion I am ſpeaking of, I am at leaſt very ſuſpicious that you are Strangers to the Thing it ſelf. Oh! the proud and ſtout hearted Sinner can't bear to buckle thus. What? To ſubmit to God's ſovereign Diſpoſal, without a previous Aſſurance of a good Iſſue? No, it's more than Fleſh and Blood can bear. Here the Sinner ſtarts back, this is the ſpecial critical Point, the diſtreſſing Pinch attending the New-Birth: Hitherto come many Sinners who never at laſt get through this Spot: Here is their ne plus ultra; and ſo the poor Creatures finally periſh after very hopeful Beginnings. And thoſe who have at length happily got through theſe Straits, have ordinarily found a great deal of Difficulty here, through the Reluctancy of their own proud Hearts, who can't eaſily bear to part with their own Righteouſneſs, of which they muſt be ſtript ſtark naked, or elſe they can never ſhoot this Gulf. Are you ſenſible that you have met with Difficulty in this Spot, and found your Proud Hearts diſpoſe to wrangle againſt God, thinking it hard that thou muſt ſubmit at his Foot without Aſſurance beforehand of a good Iſſue.

4. Enquire; Have you been aſhamed and even confounded on the Account of this your Oppoſition, and found it at length effectually born down? If ſo there is great Grounds of Hope in your Caſe, that the Match betwixt Chriſt and your Soul will be ſoon made up, if it be not already conſummated; the main Impediment being now removed: Eſpecially if

5. You have hereupon found the Burden, lying on you before, in a great Meaſure taken off. I believe that the Promiſe of Reſt, which Chriſt makes to weary and heavyladen Souls coming to him, always takes Place in ſome ſenſible Degree, on the Soul's firſt cloſing with Chriſt. And I believe, that if the Reſt, that a Soul finds, be conſequential to the Submiſſion before ſpoken of, it is an hopeful Symptom of it's Union with Chriſt. But if preſent Quietneſs in a Soul lately diſtreſt be not introduced by this Submiſſion it is a curſed Peace ariſing either from the Returns of former Stupidity, or rather the governing Prevalence of a ſelf-righteous Spirit. But enquire further,

6. Hath the Eaſe and Comfort you find in the hopeful Method aforeſaid been attended with a deep Senſe of your own Vileneſs on the one Hand, and of the aſtoniſhing Riches of divine Grace through Jeſus Chriſt on the other? If not, your Peace is not genuine but ſpurious and worſe than Nothing. But if you now think more meanly of yourſelves, and more highly and adoringly of the infinite Riches of Divine Grace in and through Jeſus Chriſt, to ſuch vile, contemptible, ill-deſerving Creatures as you are; there is Ground to hope, your Peace is ſuch as Chriſt has given; and that your State is ſafe. Eſpecially,

7. If you find hereupon evidently a new Turn of Soul, in all the Powers thereof. That will doubtleſs always hold thus which the Apoſtle tells us, 2 Cor. 5.17. If any Man be in Chriſt, he is a new Creature, old Things are paſt away, behold all Things are become new. How is it with you? Do you find this? The Soul of Man is capable of reflex Acts upon it ſelf. Look within and ſee, if there be any evident Turn there, in your Underſtanding, Will and Affections. Have you put off the old Man with his Deeds, and put on the new Man which is renewed in Knowledge, after the Image of him who has created you anew, Col. 3. 9, 10. He that paſſeth out of a State of Nature into that of Grace, is withal tranſlated out of Darkneſs into marvellous Light; for God, who commanded the Light to ſhine out of Darkneſs, hath ſhined in our Hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jeſus Chriſt, 2 Cor. 4.6. Every true Convert is in the beſt Senſe a new light Man: He ſees now as he never ſaw before: He is quite a new Scene opening before him. Again, there is a notable Change now in the Will: The Objects of it's Choice on the one Hand, and of it's Rejection on the other, are now the Reverſe of what they were before. Thoſe who ſincerely take hold on the Covenant, chuſe the Things that pleaſe God, Iſa. 56.4. They now with Moſes, chuſe rather to ſuffer Affliction with the People of God, than to enjoy the Pleaſures of Sin for a Seaſon, eſteeming the Reproach of Chriſt greater Riches, than the Treaſures in Egypt, Heb. 11.25, 26. Once more the Affections now run in new Channels, both the cloſing Affections, as, Deſire, Hope, Love, Joy &c. and the ſeperating Affections, as, Contempt, Fear, Hatred, Grief &c. Theſe Affections are indeed phyſically conſidered, the ſame as they were; but they are objectively vaſtly differing, yea and contrary. Now ſpiritual and heavenly Things are the Objects of the Souls principal Deſire, Hope, Love and Joy; inſtead of ſinful, or at beſt merely carnal Enjoyments. Now the Believer treads the Moon under his Feet, looks with Contempt on all the ſublunary World, with its Pleaſures, Profits and Honours, that before appeared gay and charming. Now he fears not them which kill the Body, but are not able to kill the Soul; but he fears him who is able to deſtroy both Soul and Body in Hell; not with a ſlaviſh, but a filial Fear. Now he is no more as formerly a Hater of God and Holineſs, but of Sin; this is the Object of his implacable Deteſtation. Now he grieves bitterly not for the Diſappoinment of his worldly Schemes and Hopes as before, but for his Sins that have ſeperated betwixt God and him, and occaſioned the hiding of God's Face from his Soul, and whereby he hath rendred himſelf guilty of the greateſt Folly and baſeſt Ingratitude; and he can never enjoy an Hour's Comfort more in any Thing until he can again ſenſibly find Chriſt, whom his Soul loves, and after whom his Soul panteth, as the Hart panteth after the Water-Brooks. Moreover this Change of the Soul it's ſeveral Powers will always influence the 〈◊〉 Converſation unto Holineſs, without which no Man ſhall ſee the Lord. Now Sin will not reign in the mortal Body of a Believer, that he ſhould obey it in the Luſts thereof, neither will he yield his Members as Inſtruments of Unrighteouſneſs unto Sin; but yield himſelf unto God, as one that is alive from the Dead, and his Members as Inſtruments of Righteouſneſs unto God.

But its more then Time, I had concluded. Dearly beloved Friends! who are now reflecting on your State for the Disſcovery of it, be perſwaded honeſtly, cloſely and prayerfully to improve the Rules of Trial, which I have laid before you with as much Plainneſs as I can; together with what other Helps for this Purpoſe you have had and may yet farther have; and this with a ſincere Deſire to know the Truth. Hereupon it is highly probable, ſome of you may find Reaſon to conclude, that you are yet in a State of Nature, adn perhaps others, that you are hopefully in a State of Grace.— To thoſe of the former Sort,

I have not Time to offer any Thing farther in particular, and muſt therefore only refer you to, and earneſtly beſeech, yea and ſolemnly charge you in the Contempt at your utmoſt Peril another Day; that you heedfully obſerve the Caution given in Uſe ſecond, and the encouraging Inſtruction in Uſe third, both deſignedly calculated for your Benefit: The Lord of his Infinite Mercy add his Bleſſing thereunto.

To thoſe of the latter Sort I ſhall offer a few Words of Advice.

1. Be humble and thankful. Entertain the meaneſt Thoughts of your ſelves, and moſt thankful and adoring Thoughts of the Infinite Riches of Divine Grace in Chriſt towards you. Don't ſacrifice to your own Net, nor burn Incenſe to your own Drag. Say feelingly, Not unto us, not unto us, but unto thy Name, O Lord, be all the Glory.

2. Be exemplary in Holineſs, that the good Ways of the Lord may be well and not ill ſpoken of on your Account. Let your Lights ſo ſhine before others, that they ſeeing your good Works may gloriſy your Father which is in Heaven. Remember, that unto whomſoever much is given, of him ſhall be much required.

3. Boaſt not your ſelves over others. Learn that no one of you be puffed up againſt another: For who maketh thee to differ from another, and what haſt thou, that thou didſt not receive, why doſt thou glory as if thou hadſt not received it?

4. Be encouraged to truſt and hope in God thro' Chriſt for all preſent and future needed Supplies of Grace from Time to Time. If God of his mere Sovereignty hath brought you into a State of Grace, out of a State of Nature, when you could lay no Claim to any Promiſe of it; how much more may you now, for all needed Supplies truſt in Chriſt, to whom you are united, in whom the Promiſes are yea, and in him Amen, unto the Glory of God by us?

5. Be not diffident concerning others, your Relations and Friends at preſent in a Graceleſs and Chriſtleſs State. But take Pains with them, as far as there appears any the leaſt Probability of it's being ſerviceable to them: And beſure bear them much on your Hearts in Prayer before God, who can do all Things, and from whom no Thought can be with-holden. Don't let your Hearts ſink down under the laſt Diſcouragements in the Caſe of any of them. Remember here two Things.