IT is now time that we proceed to the fourth general head, which was to prove that unregenerate men are bound and encouraged to labour for the meat that endureth to everlaſting life. As this is the main point I undertook to defend, and the pertinency and practical uſe of what has hitherto been offered depends upon the truth of it, I propoſe to examine this matter ſomething largely.

I JOIN obligation and encouragement together; for I ſhall inſiſt upon no arguments, but ſuch as include and carry encouragement, as well as obligation to obedience. To preſs duties upon ſinners only with legal reaſons, and for legal ends, that they may hereby work out a perfect righteouſneſs by which they may be juſtified in the ſight of God, will have no tendency to excite their endeavours to comply with them, but only fill them with tormenting diſquietments. Such reaſons will only prove reaſons of deſpair, to him who knows that he has already ſinned, and that it is abſolutely impoſſible that he ſhould ſo comply with the command, as to obtain juſtification and eternal life by the deeds of the law. Tis not ſufficient for our preſent purpoſe to ſhew that men ought to perform theſe duties, unleſs we can propoſe ſome deſirable end which may be attained by ſuch a performance of them as they are capable of; that ſo they may be induced thereunto by the hope and proſpect of obtaining it.

THIS being premiſed, in order to a right underſtanding of the true ſtate of the queſtion, I ſhall proceed to the proof of the doctrine propoſed to be defended.

AND the firſt argument ſhall be taken from the probability and hope there is that they who ſeek ſalvation in the way of attendance to the duties before ſpoken of ſhall obtain it, and the danger that they will periſh in their ſin who neglect them. If they are moſt likely to obtain eternal life who thus ſtrive for it, and they are in greateſt: danger of everlaſting perdition who will not in this way endeavour to eſcape it, then it is the duty and wiſdom of all, to labour for the meat which endureth to everlaſting life, and ſtrive earneſtly to flee from the wrath to come. Every one who apprehends that there is any hope or poſſibility that he may be ſaved, and that any thing which he is able to do will tend either to promote or hinder his ſalvation, is bound and encouraged to ſuch a conduct as will have the moſt hopeful aſpect on his final happineſs. This I think no man will or can deny. All therefore that is neceſſary to be proved in this place is, that ſuch as attend the common means of grace and ſalvation, have a probability of obtaining it; and they who refuſe ſo to do, are in peculiar hazard of periſhing in their ſins.

BUT before I proceed to the proof of this propoſition, I would offer one word by way of explanation. That when we ſpeak of probability in any caſe, it muſt be underſtood only in reference to the judgment which men make concerning things; or the view in which things are preſented to, and apprehended by the human mind. There is no probability with God. He beholds every thing as it is, with a certain and intuitive view. He knows perfectly all things that ever have been, are, or will be through the immeaſurable ages of an endleſs duration. Tis not at all uncertain with him who will have everlaſting life. But we can judge of things only from ſuch degrees of evidence as our limited and feeble faculties can diſcern, which in moſt caſes is too ſmall to ſupport a certain and infallible concluſion. This lower degree of evidence is called probability. When therefore we ſay there is a probability that ſuch as diligently ſeek ſalvation in the uſe of preſcribed means ſhall obtain it, and that they who do not ſhall fail of it, the meaning is, that theſe things commonly go together; that God oftener extends his ſaving mercy to thoſe who thus wait upon him, than to thoſe who neglect ſo to do. And therefore that there is more ground to hope comfortably in one caſe, than in the other. What the degree of probability is, is another queſtion, which we may perhaps be better able to judge of when we come to the cloſe of the preſent argument. The propoſition before us will, I ſuppoſe, be ſufficiently proved, if it ſhall be made to appear—

I. THAT ſome who are not in a ſtate of acceptance with God, are more likely to attain thereunto than others.

II. THAT what manifeſts the ſtate of ſome to be more hopeful, than that of others, either conſiſts in, or is connected with, and depends upon their endeavours in attending the ordinary means of grace.

I. SOME who are not in a ſtate of acceptance with God, are more likely to arrive at it than others. Some who are not yet ſavingly converted, may be much more likely than many others to attain to this happy change. To illuſtrate this, I ſhall firſt prove from ſcripture that it is true; and then ſecondly ſhew in what reſpects ſome are in a more hopeful caſe than others.

1. I SHALL ſhew that it is agreable to ſcripture to ſay that the caſe of ſome is more hopeful, and their converſion and ſalvation more probable than that of others. This is ſo manifeſt, that they who are moſt inclined to oppoſe it are, I think, ſometimes compelled to acknowledge it, when its evidence ſhines full in their face. Some plain ſcripture teſtimonies ſhall be briefly called over in its confirmation, with ſuch remarks as may ſhew their pertinency to our preſent purpoſe.

WE are expreſly taught by our Saviour's words to the Scribe,Mark 12.34. that a man who is not yet a ſubject of his ſpiritual kingdom, may be not far from it. "When Jeſus ſaw that he anſwered diſcreetly, he ſaid to him, thou art not far from the kingdom of God." Which words moſt naturally carry this meaning, that he had juſter notions of religion; and the ſtate of his mind was ſuch, that it was more likely according to human rules of probability, that he ſhould attain to a true underſtanding and belief of the doctrines of the goſpel, and ſo become his diſciple, than the other Scribes and Phariſees, whoſe religious ſentiments were ſo corrupt, their prejudices againſt Chriſt: and his doctrine ſo ſtrong and rooted, and who oppoſed the cleareſt evidences of his divine miſſion with moſt unreaſonable perverſeneſs, and blaſphemous malice. I think that nothing but a ſtrong attachment to prejudicate notions would incline any one to accommodate an oppoſite interpretation to ſo plain an expreſſion. But yet our Saviour's words carry a ſtrong intimation that this ſcribe was not at that time a true believer in him. We have here then an example of one who, by the teſtimony of Chriſt, was comparatively near to the kingdom of God; one who though not ſavingly converted to the faith of Chriſt, had made an advance towards it.

Some may be in a greater forwardneſs and preparation for the work itſelf [of regeneration] and thereby in a greater nearneſs to the ſtate of it than others. Owen, ibid. pag. 179.

In ſome reſpects the pains you have taken may be of advantage to you, inaſmuch as you are nearer ſalvation than before you began to ſeek after God.—Some men are nearer a great deal to the kingdom of God, than others. Mark 12.34. Thou art not far from the kingdom of God. Stoddard's Safety of appearing, pag. 243.

THIS may alſo be inferred from what the ſcriptures teach concerning the kingdom of God coming to a place and people. It is a great bleſſing to mankind to have the ſcripture among them. When the light of the goſpel ſhines among a people, they are highly favoured in compariſon with others, who are left in darkneſs and the ſhadow of death. If the Jew had the advantage of the Gentile much every way, becauſe they were favoured with peculiar religious privileges, and chiefly becauſe unto them were committed the oracles of God; certainly the advantage of having the divine oracles is greater now, inaſmuch as the light and inſtruction they are fitted to diffuſe, is much clearer than the Jews enjoyed. But why is this to be accounted a privilege? Is it not plainly becauſe they who enjoy theſe outward means are more likely than others to be ſaved, and come to the knowledge of the truth? Where God is pleaſed in his providence to ſend and ſet up the light of the goſpel, we have good grounds to conclude, that he has deſigned that it ſhall be effectual to the converſion & ſalvation of ſome who hear it. Accordingly the apoſtle Paul was encouraged to preach the goſpel at Corinth boldly, becauſe he was aſſured by the Lord, that he had much people in that city. Can any one, who conſiders the matter with attention, really believe, that the moſt ignorant pagan is as near the kingdom of God, and as likely to underſtand & believe the truth ſavingly, as that ſinner to whom God has ſent the word of ſalvation, and whoſe attention to it is ſo much awakened, that he ſtudies it diligently, and with a great concern about his ſoul's ſalvation, though he is not yet a true believer? Or, that a child who is brought up in the nurture and admonition of the Lord, is altogether as likely to periſh eternally, as he who is inſtructed in nothing but corrupt principles, and lewd practices? Church members that were ſo born, or received in their childhood, have many privileges which others (not church members) have not. They are in covenant with God, have the ſeal thereof upon them, viz. baptiſm; and ſo if not regenerated, yet are in a more hopeful way of attaining regenerating grace, and all the ſpiritual bleſſings both of the covenant and ſeal. Cambridge platform, chap. 12. He who will not ſcruple to aſſert this muſt not only ſhut his eyes againſt the cleareſt light of his own reaſon, and all appearances of fact, but alſo blot out this plain text, with many others, from his bible, "Train up a child in the way he ſhould go, and when he is old he will not depart from it."Prov. 22.6. He muſt ſay, in direct oppoſition to the apoſtle, that a man who hears not the outward call of the goſpel, is as likely to obtain faith, as one who does. For if faith comes by hearing,Rom. 10.17. then they to whom the word of faith is preached, and who hear it, are in a more hopeful caſe than they whom the found of the goſpel has never reached, and according to human probability never will. How ſhall they believe in him of whom they have not heard? The form of expreſſion plainly intimates the impoſſibility of ſuch a ſuppoſition.

WE find alſo that it is ſpoken of as a moſt awful judgment, when the kingdom of God is taken from a people. But why is this ſo terrible a judgment, but becauſe when men are deprived of the means of grace, they are given up, as it were, to the tyranny of ſatan, left without hope, and without God in the world? But if no one ſinner is nearer the kingdom of God than another, with what propriety can it be ſaid to be ſent to, or taken away from any? If the caſe of one is every whit as hopeful, and his ſalvation as probable as that of any other who is not actually juſtified, then thoſe unhappy creatures, who are in awful judgment thus abandoned as it were to perdition, are as likely to be ſaved as any perſons in the world who are not now in a ſtate of ſalvation. Which is a ſuppoſition ſo repugnant to ſcripture, reaſon and obſervation, that I think it needleſs to ſay any thing more in confutation of it.

WE learn alſo from the ſcriptures, that ſinners are ſometimes given up by God to judicial hardneſs of heart. The Holy Spirit which once ſtrove with them, enlightning their minds, awakening their conſciencies, and exciting ſerious thoughts and concern about their eternal intereſts, after having been often reſiſted and quenched, at length departs, and ſtrives with them no longer. Of ſuch the apoſtle ſpeaks,2 Theſſ. 2.11, 12. For this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lie; that they all might be damned who believed not the truth, but had pleaſure in unrighteouſneſs. Of like import are the words of the Pſalmiſt: My people would not hearken to my voice, and Iſrael would none of me; ſo I gave them up to their own hearts luſts, and they walked in their own counſels. Pſal. 81.11, 12. We read alſo of a particular ſin and blaſphemy againſt the Holy Ghoſt, which ſhall never be forgiven.Matt. 12.31. There is ſin unto death, ſays the Apoſtle,1 John 5.16. I do not ſay that a man ſhall pray for it. Now they who are thus given up of God to damnation, with whom his ſpirit no longer ſtrives, and who have committed the ſin which is unto death, are certainly in a more hopeleſs condition, than others are in the day of their gracious viſitation. Yea ſhould it be ſuppoſed that the caſe of no man is abſolutely deſperate ſo long as he lives, yet theſe expreſſions muſt imply, that the caſe of ſome is peculiarly dangerous; which is ſufficient for our preſent purpoſe.

AND this is further manifeſt from thoſe texts which declare the peculiar difficulty & hazard of the ſalvation of ſome denominations of ſinners. Thus the words of the Prophet ſuggeſt, that they who are under the power of evil habits of long continuance, are in a very ſad and dangerous ſtate.Jer. 13 23. Can the Ethiopian change his ſkin, or the leopard his ſpots, then may ye alſo do good who have been accuſtomed to do evil▪ And our Saviour has pronounced the condition of the rich, or thoſe who truſt in riches, to be eſpecially perillous.Mark 10.24. How hard is it for them that truſt in riches to enter into the kingdom of God? It is eaſier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. In another place he teaches us that it is a matter of the utmoſt difficulty for thoſe to believe in him who were in high reputation among men, and whoſe hearts were much ſet upon the honour and applauſe of the world.Joh. 5.44. How can ye believe who receive honour one of another, and ſeek not the honour that cometh from God only? Upon theſe words we have this remark (in the Epiſtolary correſpondence between S. P. and R. S letter 6.) "The great reaſon why this exchange of honour or charity hindered men from believing, and humanly ſpeaking rendred it impoſſible for them to admit the ſaving truth, was, that it ſeared their conſciences with a conceit of their excellency above other men before God, ſo rendred it impoſſible for them to admit the conviction of ſin."—And again. "Among people zealous about faith, where the buſineſs of believing is their very righteouſneſs, and where the great emulation is, who ſhall be the moſt dexterous believers, it muſt be the hardeſt of all things to faſten a conviction of unbelief." I do not think that it is intended in theſe remarks to intimate either that the conviction & converſion of ſome is more difficult than that of others, in reſpect of the power of God, or that without a divine agency and influence, it is in the power of man either to admit the ſaving truth into his own mind, or faſten a conviction of ſin and unbelief upon the conſciences of any. I think both the text and gloſs ought to be underſtood as ſpoken in accommodation to human views of things, and human rules of probability. But at any rate I ſhould conclude that this ſentiment is fully implied in both, viz. That ſome are in a more dangerous caſe than others, leſs likely to admit a conviction of ſin, and of the ſaving truth. And on another occaſion he tells the chief Prieſts and Elders of the Jews,Matt. 21.31. Verily I ſay unto you, that the publicans and harlots go into the kingdom of God before you. For John came to you in the way of righteouſneſs, and ye believed him not; but the publicans and harlots believed him; and ye when ye had ſeen it repented not afterwards, that ye might believe him. Theſe Jews, as appears by the evangelical hiſtory, oppoſed with the utmoſt perverſeneſs all means of conviction. They were obſtinately prejudiced againſt Chriſt and his doctrine. Their hearts were hardned, and their conſcience ſeared more than looſe and ſcandalous ſinners. And therefore Chriſt told them, that they were farther from the kingdom of God, and leſs likely to enter in than they whoſe characters they accounted moſt infamous. But with what propriety this could be ſaid, if no one unbeliever is more likely than another to enter into the kingdom of God, I cannot underſtand.

THE Apoſtles declare plainly, that the caſe of ſome ſinners, particularly apoſtates from the chriſtian profeſſion, after great degrees of common illumination, joy, and ſpiritual gifts, is peculiarly dangerous, and in a manner deſperate. Thus we read,Heb. 6.4. It is impoſſible for thoſe who have been once enlightned, and have taſted of the heavenly gift, and were made partakers of the Holy Ghoſt, and have taſted the good word of God, and the powers of the world to come, if they fall away, to renew them again unto repentance, ſeeing they crucify to themſelves the ſon of God afreſh, and put him to an open ſhame. And again,Chap. 10. 26. If we ſin wilfully after that we have received the knowledge of the truth, there remaineth no more ſacrifice for ſin; but a certain fearful looking for of judgment, and fiery indignation, which ſhall devour the adverſaries. Much of the ſame import are the words of Peter,2 Pet. 2.20. If after they have eſcaped the pollution of the world through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again intangled therein and overcome, the latter end is worſe with them than the beginning. For it had been better for them not to have known the way of righteouſneſs, than after they have known it to turn from the holy commandment delivered unto them. This ſeems alſo to be plainly intended by our Saviour, when he ſays,Matt. 12.43. That when the unclean Spirit, after having been caſt out of a man, returns and enters into him again with ſeven worſe ſpirits, the laſt ſtate of that man is worſe than the firſt. Can any one after reading, and duly weighing theſe paſſages of ſcripture, really think that it was the intent of Chriſt, and his Apoſtles, to ſignify that perſons of ſuch characters were in as hopeful a caſe, and as likely to be ſaved, humanly ſpeaking, as any others who are not actually juſtified. If any ſuch there be, methinks it were ſomewhat inconſiſtent for them to ſuggeſt that ſelf-righteous ſinners are twofold more the children of hell than the profane. For if ſo, it ſeems that in reſpect of probability of ſalvation, there is a difference between the caſe of the fervent devotee, and the ringleader in profaneneſs and exceſs. And there is ground to ſuggeſt to the latter ſome favourable ſymptom in his condition.

2. I PROCEED now in the next place, to conſider, as was propoſed, what it is that renders, or manifeſts the condition of one ſinner more hopeful than that of another. It is neceſſary that we examine this matter carefully, and have clear and determinate conceptions of it, in order to judge whether human endeavours have here any place and uſe, and if they have, in what reſpect, and how far they are uſeful and neceſſary.

IN general, whatever it be that renders the caſe of mankind more or leſs hopeful, 'tis ſomething that lies open to human obſervation, either immediately, or by means of its effects or concomitants. For it is to be remembred, that probability reſpects the views and judgments of men, and not the knowledge or decrees of God. When therefore the ſcriptures ſpeak of events as more or leſs probable, it is neceſſarily implied, that there is in the caſe ſuch evidence preſented to the human mind, as a ſufficient ground of a probable judgment. There is then in the caſe and condition of ſome who are not yet in a ſtate of acceptance with God, that which may properly be regarded as a favourable ſymptom, indicating that there is more probability that they will attain to a ſaving converſion, than many others. There is a viſible ground for a comfortable hope concerning them. If it be now enquired what that is, I anſwer, it is a work of the Holy Spirit preparatory to converſion. This therefore is now, by the light of ſcripture, to be enquired into. Accordingly I ſhall endeavour—Firſt, To declare and open the nature and properties of it. Secondly, Prove the truth and reality of it.

AS to the nature of this preparatory work which is now to be treated of, it may be noted, that taken in its full extent, it comprehends whatever is done for us, wrought in us, or performed by us, that has any kind or degree of ſubſerviency to our converſion or regeneration. But that we may have a more diſtinct view of it, I ſhall conſider it, firſt, as it is more general; ſecondly, as it is more ſpecial.

FIRST, There is a general work of the Holy Spirit preparatory to converſion. Indeed the eternal love of God the Father, the purpoſes of his grace towards man, his providing a mediator, and commiſſionating him to his part of the work of redemption, as alſo the whole work of Chriſt, in obeying the precepts, and bearing the curſe of the law, may properly enough be ſaid to be preparatory to the work of regeneration or converſion. But I ſhall here conſider that work which is eſpecially aſcribed to the Holy Spirit, and which belongs to the application of the redemption, ordained by God the Father, and purchaſed by the Son. This general preparatory work of the Holy Spirit conſiſts in giving a revelation of God's gracious and merciful deſigns towards fallen man, and the way in which he has purpoſed to carry theſe deſigns into execution, through the mediation of Chriſt; that the Mediator by his obedience and ſufferings has wrought out a righteouſneſs, and made an atonement for ſin, in which God is well pleaſed; and in conſideration of which, whoſoever believeth ſhall not periſh, but have everlaſting life. This revelation is contained in the goſpel, which was given by inſpiration of the Holy Ghoſt, and confirmed by miracles wrought by the power of the Holy Ghoſt, thro' the inſtrumentality of thoſe who were firſt choſen to bear witneſs to the truth. And ever ſince there have been witneſſes to the ſame raiſed up from time to time, who have been furniſhed, aſſiſted, and moved by the Holy Ghoſt, to publiſh the glad tidings of ſalvation to men, and proclaim theſe general propoſals of mercy and grace to all and upon all that believe, without diſtinction, & ſo call ſinners to faith and repentance. Now this is in its natural tendency, and by the appointment of God, preparatory, and ſubſervient to the converſion and ſalvation of men, and carries an encouraging aſpect towards every one.

BUT beſides this, there is, ſecondly, a more ſpecial preparation for faith and converſion, which ſome are the ſubjects of in diſtinction from others; in reſpect of which the caſe of ſome is more hopeful, and their ſalvation more probable in various degrees. This is what our preſent deſign requires to be carefully explained. And that may be able to take a diſtinct and orderly view hereof, I ſhall endeavour to repreſent this preparatory work of the Holy Spirit in its gradual progreſs, according as the connection and ſubordination of cauſes and effects, means and ends, will most naturally direct. In the first place, the ſending of the Goſpel-call to ſome in diſtinction from others, belongs to this work of the Holy Spirit, which is preparatory to converſion. Notwithſtanding the general declarations of grace to ſinners thro' Chriſt, there are many who hear not the report of the goſpel. Such are not in ſo near a capacity of obtaining faith, as they who are diſtinguiſhed by the outward call of the goſpel, nor is it ſo likely that they will come to the knowledge of the truth. When God in his providence favours a perſon or people with the outward means of chriſtian knowledge, there is more reaſon to hope that they will believe and be ſaved, than that others will, who have not theſe advantages.

SECONDLY, It is alſo the work of the Holy Spirit to awaken the attention of men to the outward call of the goſpel. There are many who hear words of eternal life, as though they heard them not. They are ſo careleſs and thoughtleſs, their minds are ſo filled with vanity, with worldly proſpects or contrivances, that they do not mind nor attend to the import and weight of the words that are ſounding in their ears. But the good Spirit ſo awakens the attention of ſome, that they liſten greedily to what they hear. The truths which are declared ſink into their ears. This is a further degree of that preparatory work of the Holy Spirit, which we are now enquiring into. And they who are enabled and influenced to give attention to the revelation of grace and truth in the diſpenſation of the word, are more likely to underſtand and believe it, than they, who, while the call of the goſpel is ſounding in their ears, have their minds and thoughts occupied with cares or amuſements foreign to the ſerious import of what they hear.

THIRDLY, Another effect of the Spirit's agency preparatory to converſion is, the illumination of the mind by a common doctrinal underſtanding and belief of the truth. This is what men are capable of previous to regeneration. They may in ſome meaſure apprehend the import, and perceive the evidence of the chriſtian doctrine. I grant that theſe things appear in a new light, to thoſe whoſe underſtanding is ſo enlightned, as to diſcern ſpiritual things in a ſpiritual manner. But it is certain that men unregenerate may & often do underſtand the meaning and are convinced of the truth, of many of the doctrines of the goſpel. And therefore ſuch are in ſcripture ſaid to be enlightned, to believe, to receive the knowledge of the truth, and to know the way of righteouſneſs. The Holy Spirit not only makes them attentive to the outward call of the goſpel, but alſo conveys into their mind by means hereof ſome knowledge of divine things. They are enabled to take in a true idea of what is objectively revealed, and are alſo perſuaded on good grounds that it is true. This common illumination admits of very different degrees, both in reſpect of the objects or truths hereby diſcovered to the mind, and alſo in reſpect of the clearneſs of evidence by which they are diſcovered. And hence ſome have a much more extenſive underſtanding of the great doctrines of revelation than others have, & their aſſent is ſtronger. Some have only a weak and wavering perſuaſion that the goſpel may perhaps be true: Others are fully ſatisfied of it. The minds of men may be much enlightned, without any ſaving renovation of the heart: Yet this common illumination is ordinarily ſubordinate to, and preparative for that ſpecial and effectual work, whereby we are created anew in Chriſt Jeſus. For by this means ſinners are kept in the ordinary way of God's bleſſing, preſerved from many dangerous ſnares, and their attention is kept up to thoſe outward means, whereby the ſaving knowledge of the truth is conveyed to the minds and hearts of the children of men.

FOURTHLY, By means of this light and knowledge, which by the word and ſpirit of God enters into the mind, a diſquieting ſenſe of the guilt of ſin is excited, with fear of puniſhment, and ſome kind of ſorrow and compunction, accompanied with anxious thoughts and contrivances how to obtain pardon and deliverance. This alſo belongs to that preparatory work we are now conſidering. The Holy Spirit impreſſes upon the ſoul ſuch a conviction of its ſin, guilt and danger, as excites ſome painful ſenſe of the miſery of ſuch ſtate, with earnest deſires to be delivered from it. The degrees of this preparatory trouble and ſorrow, are indeed very different in different perſons, in whom it has a happy iſſue. And therefore we ought not to preſcribe certain meaſures and degrees of theſe fears and diſquietudes, either as matter of duty, or neceſſary to converſion. But conviction of ſin is a duty, & a neceſſary requiſite to our believing in Chriſt. And ſo is humiliation, that is a deſpair of deliverance and ſalvation in thoſe falſe ways, which God has not appointed. And this conviction will unavoidably produce trouble of mind in ſome degree, which will never be removed effectually, while the conviction which excited it remains, till the revelation of divine mercy in the goſpel is fully believed, and the way of ſalvation therein propoſed is embraced with hearty acquieſcence. When therefore any appear to be convinced of their ſin and guilt, and humbled out of their falſe confidences, though we cannot certainly determine where theſe convictions will land them at laſt, yet we muſt ſay that they are a favourable ſymptom, and have in their place a good ſubſerviency to ſaving converſion.

LASTLY, This preparatory work extends to the inward purpoſes and reſolutions, and the outward conduct. The Holy Spirit by means of that common illumination & conviction before mentioned, worketh in men to will and to do many things, which have a tendency and ſubſerviency to their obtaining faith and the grace of regeneration. Of this kind are all thoſe duties which have been ſpoken of. Such as the avoiding wilful known ſins, which tend to harden the heart, ſear the conſcience; and quench the ſpirit: And practiſing thoſe moral and religious duties, whereby a ſenſibility of conſience may be preſerved and encreaſed, further degrees of knowledge acquired, and the influences of the Holy Spirit cheriſhed.

BUT having thus far explained what I mean by this preparation for converſion, which where it appears is a hopeful ſymptom. I ſhall now ſecondly, prove the reality of it.

I THINK it will not be denyed, that the revelation of grace and truth in the goſpel was given by inſpiration of the Holy Spirit, "that men might be turned from darkneſs to light, from the power of ſatan to God, and ſo obtain forgiveneſs of ſins, and an inheritance among them that are ſanctified, through faith in Chriſt."Acts 26.18. And that the word of ſalvation, is by the direction of divine providence ſent to thoſe that hear it, that they may be called to faith and repentance. And that ſome are influenced to attend to it by him, "who has the hearts of all men in his hands, and turneth them as the rivers of water whither ſoever he pleaſeth." Thus far I ſuppoſe a work of the Holy Spirit, preparatory to converſion, will be acknowledged by all profeſſed chriſtians; therefore I ſhall not ſpend time to prove it.

BUT beſides, previous to converſion there are further degrees of preparation, wrought in the ſoul by the word and ſpirit of God, conſiſting in ſome knowledge of God's revealed will, conviction of ſin, concern about eſcaping the puniſhment of it, hopes of pardon, together with a care to attend to thoſe preſcribed means, whereby the Holy Spirit applies to men the redemption propoſed to them in the covenant of grace. This is what I muſt now endeavour to prove. But to prevent miſtake I would repeat here, what has been already hinted, that I do not ſuppoſe that there is any true holineſs in thoſe convictions or endeavours, which I plead for as preparatory to converſion: Or that the ſubjects of them are hereby rendred in any degree worthy of the grace of regeneration. But the point which is here propoſed to confirmation is, that before God ſavingly reveals to a ſinner the goſpel way of ſalvation, in its excellency and ſuitableneſs, ſo as that he joyfully acquieſces in it, and repenting ſincerely of his ſins, turns to God thro' Jeſus Chriſt, the Holy Spirit, by means of the word of God, ordinarily enlightens his mind with ſome knowledge of the moſt important doctrines of revealed religion, convinces him of his ſin, guilt and condemnation, awakens ſome ſerious ſolicitude about his eternal ſtate, and excites in him ſerious purpoſes and endeavours to forſake his ſins, and reform his life; and particularly prompts and enables him to attend the common means of converſion.

I beg leave to ſubjoin the judgment of the Britiſh divines at the ſynod of Dort. 1. There are ſome external works ordinarily required of men before they are brought to the ſtate of regeneration, which are wont ſometimes to be freely done by them, ſometimes freely omitted, ſuch as to go to church, to hear the preaching of the word, and other things of this kind.

2. Theſe are ſome internal effects previous to converſion or regeneration, which by the power of the word and ſpirit are excited in the hearts of thoſe who are not yet juſtified, ſuch as are the knowledge of God's will, a ſenſe of ſin, fear of puniſhment, thought concerning deliverance, ſome hope of pardon.

3. Whom God affects in this manner by his ſpirit, by means of the word, them he calls and invites truly and ſeriouſly to faith and repentance.

4. God forſakes not thoſe whom he thus affects, nor ceaſes to further them in the true way to converſion, until he is forſaken of them by a voluntary neglecting or repulſe of this firſt grace.

5. Theſe previous effects produced in the mind of men, by the power of the word and ſpirit, may through the fault of a rebellious will be ſmothered and wholly extinguiſhed; and in many they are wont ſo to be: So that ſome in whoſe minds by the power of the word and ſpirit, there was impreſſed ſome knowledge of divine truth, ſome ſorrow for their ſins, ſome deſire and ſome care for deliverance are changed manifeſtly to the very reverſe. They reject and hate the truth, give themſelves up to their luſts, become hardned in ſins, and corrupt (computreſcant) in them without any deſire or care for deliverance, &c. Acts of the Synod of Dort. part 2. pag. 165. quarto.

(1.) THAT this previous work of the Holy Spirit before deſcribed tends to prepare the ſoul for regeneration and converſion. Though all who are unregenerate, are equally unregenerate, deſtitute of ſpiritual life and power, yet it may be maintained without any inconſiſtency, that ſome are better prepared for converſion, than others; they are in a nearer capacity for it, according to the ordinary method in which this great change is effected. All who are dead are it is true equally void of life: But every portion of lifeleſs matter is not alike fitted and diſpoſed for the reception of a vital principle, and to be a proper inſtrument or organ for perception & action, according to thoſe laws of nature which God has eſtabliſhed. So though we acknowledge that every unregenerate man is equally deſtitute of ſpiritual life, yet ſome are better prepared than others for the reception, and exerciſe of ſupernatural principles and abilities. "Some," ſays Dr. Owen, may be in a greater forwardneſs and preparation for the work itſelf, of regeneration, and thereby in a greater nearneſs to the ſtate of it than others. Of this we have a very lively emblem in the 37th chap. of Ezekiel: Where the Prophet deſcribes the viſion he had of a multitude of dry bones ſcattered abroad in a valley. Upon his propheſying to them there was firſt a great ſhaking among them, and they came together each bone in its proper place, then the ſinews came upon them, after that they were covered with fleſh and ſkin: But till the breath of life entred into the bodies, they were as incapable of perception and action as the rocks, yet they were better prepared to be receptacles of living ſouls. Nor was life communicated, till the body which was to be animated was thus prepared, and made a proper ſubject and organ, in and by which the ſoul might receive ideas, and exert itſelf in actions agreable to its nature.

THUS though nothing that is wrought in or done by a ſinner before regeneration, either renders or manifeſts him to be more worthy of this grace than another, yet by theſe effects of the word and ſpirit upon him, which have been deſcribed, he is more prepared for that new ſtate, to which in regeneration he is introduced, and ſo becomes a more meet ſubject of this grace.That vital principle which is communicated in regeneration is to the ſoul, as the ſoul is to the body; its dignity, its quickning and governing principle, whereby it becomes capable of anſwering the end for which it was made. The body may ſubſiſt with all its natural and eſſential properties, without the ſoul; ſo may the ſoul, without this divine principle. But in this caſe the body is naturally, and the ſoul ſpiritually dead; the one tending to a ſtate of natural corruption, the other to a ſtate of moral depravity. Keeping theſe things in mind, we may illuſtrate in ſome meaſure, how and in what reſpect the ſoul is ſaid to be prepared for regeneration and converſion, by a previous work of the ſpirit. For it is eaſy to ſee that this preparation may be conſidered is being either external, or internal. There is an external preparation for the union of a ſoul to a body, which conſiſts in providing ſuitable objects for the ſoul to converſe with by means of the body, and placing them ſo near, as that the organs of ſenſation may be impreſſed by them, and the nerves or animal ſpirits put in motion. The eye would be uſeleſs to the ſoul without viſible objects, or light; and the ſame may be ſaid of the other ſenſes. So we read that the heavens and earth were created, before God made living creatures. Thus in the new creation, God has made preparation for the work of regeneration, by providing (if I may so ſpeak) and revealing outwardly in the goſpel, thoſe great and divine objects which are ſuited to the new nature. The revelation of grace and truth by Jeſus Chriſt, preſents to view thoſe glorious objects, in the knowledge, choice, purſuit and enjoyment of which, conſiſts the proper exerciſe of the divine life. And theſe things are bro't near to men, in the report of the goſpel. Again, there is alſo an internal preparation, or a work of the Holy Spirit in and upon the ſoul, whereby it is fitted and diſpoſed for the reception and exerciſe of the divine life. A body that is frozen and ſtiff, whoſe nerves and fluids are motionleſs and not eaſily moved, is not in its preſent condition ſo fit a receptacle of a living ſoul, as one that is warm and ſupple, and eſpecially if we ſhould ſuppoſe the blood actually circulating in the veins, and the other organs performing their ſeveral offices. And we might truly ſay that the one has a nearer capacity of vital action than the other. For according to the laws of nature which God has eſtabliſhed, theſe internal motions of the fluids and nerves, are neceſſary to all acts of the natural life. If we ſhould ſuppoſe a living ſoul to be united to a ſtiff and motionleſs body, it would be impriſoned, as it were, in a ſtate of inſenſibility and inactivity. Thus the internal effects of the word and ſpirit upon the mind and heart previous to converſion, prepare the ſoul to receive and exerciſe the principle of ſpiritual life. They are to the ſoul, as internal motion and warmth to the body. Tho' they be not life, yet they include a nearer capacity of vital exerciſes. For ſuppoſe a man were endowed, by an immediate phyſical operation of divine power, with that ſupernatural ſenſe or inſtinct which is communicated in regeneration, yet if he had no knowledge of the will of God, no conviction or ſenſe of ſin, &c. how could he diſcern the ſpiritual glory of the goſpel, ſo as to believe it becauſe of this lively evidence of divinity in ſtamped upon it? How could he acquieſce in the way of ſalvation therein revealed? How could he repent of ſin, and obey the commands of Chriſt?—Thoſe ſpeculative ideas of the truth revealed in the goſpel, and conveyed to the underſtanding, are the immediate objects about which the new creature is occupied. As therefore there can be no exerciſe of ſenſitive life, without a previous impreſſion upon the organs of ſenſation; ſo there can be no exerciſe of ſpiritual life, without a previous perception of divine truth by the natural faculty of the understanding;—which is (if I may ſo ſpeak) the organ of the ſpiritual ſenſe. Dr. Owen calls this internal preparation for the work of regeneration a material diſpoſition for or unto it; which he thus explains: A material diſpoſition is that which diſpoſeth, and ſome way maketh a ſubject fit for the reception of that which ſhall be communicated, added, or infuſed into it as its form. So wood by dryneſs and a due compoſure is made fit and ready to admit of firing, or continual fire. A formal diſpoſition is where one degree of the ſame kind, diſpoſeth the ſubject unto farther degrees of it. The former we allow here, not the latter. —Treatiſe of the Holy Spirit, pag. 191, 192.

BESIDES, does it not manifeſtly accord with the honour of God, and the good of his people, that they ſhould firſt be convinced, that by ſin they are in a periſhing caſe, before their conſciences are quieted by a ſaving belief of the mercy of God to ſinners, thro' the mediation of Chriſt? Will they who are inſenſible of their maladies, accept the remedy which Chriſt has provided and offers to them? Will they attend to the meſſages of grace which God ſends to comfort and raiſe the hearts of thoſe who are overwhelmed with a ſenſe of guilt and unworthineſs? No ſurely. Till we are thoroughly convinced of our need of mercy, we ſhall neglect and ſlight God's calls and counſels in the goſpel. They who are in their own apprehenſion, rich and increaſed in goods and in need of nothing, will have no ear for the counſel of Chriſt, "to buy of him gold tried in the fire that they may be rich, and white raiment that they may be cloathed, and to anoint their eyes with eye-ſalve that they may ſee."

MOREOVER, it is neceſſary that men be bro't and kept in the way of God's bleſſing, and that their attention to the call of the goſpel be awakened, and kept up, till through the influence of the ſpirit it has accompliſhed its end and effect in their converſion. Now the attention of ſinners to the call of the goſpel is awakened, and they are kept in the uſe of thoſe means, whereby the ſaving knowledge of the truth is obtained, by this preparatory work which is here contended for. To excite and keep up mens attention to thoſe outward means, whereby God is ordinarily pleaſed to effectuate his gracious purpoſes towards mankind, the Holy Spirit makes uſe of commands and exhortations, together with thoſe external evidences of the truth and divine authority of the goſpel, which are propoſed to all the hearers thereof in the miniſtry of the word. So that before men are enabled to believe ſavingly in Chriſt, and turn to God through him, there is a ſubordinate work of the Holy Spirit by the word, in and upon the ſoul, which has a tendency and ſubſerviency to this happy change.

2. GOD ordinarily gives the new heart only to thoſe who are prepared for it in the manner before mentioned. It is his uſual way in the converſion, of ſinners, to make them firſt ſenſible in ſome meaſure of their miſerable helpleſs ſtate in themſelves, and their dependance upon his ſovereign favour for deliverance, and then comfort them wih a ſpiritual view of the glorious foundation of hope and joy which the goſpel preſents.

IN proof of this we may bring an argument by no means contemptible from analogy. I own ſuch kind of reaſoning are oftentimes very ſlippery and uncertain: But in ſome caſes they appear to have great weight. In particular our preſent point I think will receive illuſtration and evidence, by our conſidering in what manner God has been wont to work, in carrying his purpoſes into execution.

IT has been God's uſual method, when about to accompliſh any ſignal work for the manifeſtation of his glory, to proceed gradually, and make way for the completion thereof by previous operations. Thus in the firſt creation, we may obſerve an orderly progreſſion in God's working. Every thing effected in its proper order. Whatever is done, makes way for what is to follow. The heavens and earth, the ſun, moon and ſtars, the trees and herbs were firſt made, and then living creatures to move upon the face of the earth, or fly in the heavens. And laſt of all man who was to have dominion over the other creatures, and for whoſe uſe this world was eſpecially created. And in the creation of man, firſt his body was formed of the duſt of the earth, and then the breath of life was breathed into his noſtrils, and man became a living ſoul. The crowning act of creating efficiency which gave the material world its chief importance was not introduced, till the Creator by ſix days working had made preparation for it. Almighty power could have begun and conſummated his work in a moment. But divine wiſdom ſaw meet to proceed in a gradual and regular order, every ſtep of the whole proceſs making way for the next, till the whole was finiſhed. And herein he has given us a view of his ordinary method of working. In particular the creation of man may properly be looked upon as in this reſpect analogous to his regeneration, and therefore this is called the new creation. Yea the word regeneration alludes plainly to natural generation, in which are previous diſpoſitions of matter before the vital principle is infuſed. And there is reaſon to think that an analogy in this reſpect is intended hereby to be intimated to us.

ANOTHER inſtance to our preſent purpoſe is the deliverance of Iſrael's poſterity from their Egyptian bondage, and ſettlement in the land of promiſe. We have good reaſon to look upon this deliverance as typical of the deliverance of particular perſons from the ſlavery of ſatan, and their introduction to the privileges and happineſs of God's ſpiritual kingdom. The Apoſtle plainly conſiders it in this view in the epiſtle to the Hebrews. And accordingly thoſe paſſages of ſcripture which had a primary reference to the Iſraelites, and their ſettlement in that reſt which was promiſed to them in the land of Canaan, are applied and addreſſed to chriſtians for their admonition and inſtruction, in purſuit of that reſt in heaven which remains for the people of God. Such an application of theſe texts is proper and pertinent, ſuppoſing the events immediately pointed at in them had a typical reference to the redemption and ſalvation of men by Chriſt: And I ſee not how the Apoſtle's reaſoning from them can appear ſolid upon any other ſuppoſition. We may therefore expect to find in the manner of Iſrael's deliverance from the houſe of bondage, a repreſentation of the method of divine grace, in tranſlating ſinners from the kingdom of ſatan, into the kingdom of the dear Son of God.

IF now we turn our eyes to the hiſtory of this memorable tranſaction, we ſhall find that they were firſt made ſenſible of their evil caſe under the tyranny of Pharaoh and the Egyptians, and cryed unto God by reaſon of their hard bondage, before he delivered them from it. Hereby they were prepared to hearken with joy to the proclamation of liberty. So at the Red ſea, they were firſt convinced that unleſs God would ſave them they muſt periſh: The impaſſible mountains being on each ſide, the ſea before them, and the Egyptian army in their rear, and then God opened before them a wonderful way of eſcape.

AND if we look thro' the ſcriptures, we ſhall I think find, that it has been God's ordinary method to prepare his people for the reception of remarkable favours, by making them ſenſible of their need of them, and thereby exciting them to look to him for them. And as a late writer of our own has obſerved, there is an analogy obſervable in God's diſpenſations and deliverances which he works for his people, and the manifeſtations which he makes of himſelf to them, both ordinary and extraordinary. See Edwards on religious affections, pag. 52,—56.

AND perhaps ſomething may be argued by way of analogy in favour of a work of conviction and humiliation preparatory to ſaving faith, from God's conduct towards his church, conſidered as a collective body. Says the author laſt quoted; There is all reaſon to ſuppoſe that God deals with particular believers as he dealt with his church, which he firſt made to hear his voice in the law with terrible thunders and lightnings, and kept her under that ſchool-maſter to prepare her for Chriſt; and then comforted her with the joyful ſound of the goſpel from mount Sion. In a way ſomewhat ſimilar, the law is ſtill to individual perſons, as it was formerly to the church, a ſchool maſter to bring them to Chriſt, that they may be juſtified by faith.

BUT the account we have in the evangelical hiſtory, of the manner in which the goſpel diſpenſation was introduced, is I think more plainly to our purpoſe. When the Lord Jeſus was about to open the kind commiſſion upon which he was ſent into the world, to preach the goſpel to the poor, to heal the broken-hearted, to preach deliverance to the captives, and recovering of ſight to the blind, and to ſet at liberty them that are bruiſed, to preach the acceptable year of the Lord, Luk. 4.18. John the Baptiſt was ſent before him, to prepare the minds of the people for thoſe gracious words. And this he did by a very awakening manner of preaching, charging their ſins home upon their conſciences, and warning them of their danger of the wrath to come, and of being cut down and caſt into the fire, by the ax which even then lay at the root of the tree. He was a meſſenger ſent before his face in the ſpirit and power of Elias, to make ready a people prepared for the Lord, by awakening their conſciences, convincing them of ſin, that ſo they might be in a fit diſpoſition of mind, to attend unto, and receive the revelation of grace & truth by Jeſus Chriſt.That ſinners may hearken to this word of ſalvation, they muſt know that they have deſtroyed themſelves. And becauſe they do not eaſily entertain ſuch a tho't of themſelves, and ſo ſlight the glad news of ſalvation, they are awakened to hear them by the voice of the law, and its work upon their consciences, the Lord Chriſt by his Spirit making the law ſubſervient to the goſpel, by this means ſhutting up ſinners to the faith, and ſtopping their mouths, that they may be ſubject to the judgment of God, and ſo hearken to the glad tidings of ſalvation." Glas's Teſtimony of the King of Martyrs, chap. 5. ſect. 3.

AND that this is the general method and order in which the work of converſion is accompliſhed, may be more directly argued from ſeveral of our Saviour's parables. It may be obſerved in the parable of the prodigal ſon, which is commonly thought to exhibit the method of divine grace in calling ſinners into his goſpel kingdom, that before he was received and feaſted by his father, he came to himſelf, ſo far as to be ſenſible of, and affected with his indigent ſtarving condition, and own himſelf to be an undutiful ſinner, unworthy to be called his ſon. And in the parable of the ſervant who owed his king ten thouſand talents, we are told that his lord called him to a reckoning, charged him with the debt, demanded payment, and in default hereof commanded him to be ſold, and his wife, & children, & all that he had. By this means he is made to humble himſelf, acknowledging himſelf bound to him in the whole ſum, and then receives a full acquittance of the free mercy and bounty of his Lord.

AND are there not particular calls and invitations in the goſpel, directed to awakened ſinners? Is it not moſt natural thus to underſtand theſe words of our Saviour, as well as other parallel texts,Matt. 11.30. Come unto me all ye that labour and are heavy laden, and I will give you reſt? I think the perſons here deſigned are ſuch as not only are in a miſerable periſhing condition, but alſo ſenſible of their miſery. Such as feel themſelves wearied, and burdened with guilt, ſo that their hearts are ſinking within them, theſe are invited to come to Chriſt for reſt. Nothing can give them effectual relief, but the grace of the goſpel; and ſuch is the ſtate of their mind that the news of a Saviour will be welcome and refreſhing to them, as cold waters to a thirſty ſoul. And therefore they are called and invited, as thoſe whoſe immediate concern it is to come to Chris;t, and caſt their burden upon him. The grace of the goſpel indeed is freely propoſed to all. The call is, "whoſoever will let him come." But no man will have an ear for it, till he is convinced of his guilt and miſery, as a ſinner. It is therefore the next or immediate concern of the ignorant and ſecure, to awake to conſideration, and admit that conviction of ſin and miſery which is offered to them from the word of God, through the influence of the Holy Spirit, whoſe office it is to convince the world of ſin. And when they are thus prepared to hear and receive the report of the goſpel, then they are called and directed to behold the "Lamb of God that taketh away the ſin of the world." No righteouſneſs or qualifications of ours are required as recommendations to the mercy of God, but a conviction of ſin and miſery is needful to awaken our attention to the revelation of God's grace, to keep us in the uſe of thoſe means by which the Holy Spirit ordinarily works ſaving faith in the ſoul, and to render the goſpel, agreable to the proper import of the word, "glad tidings to us."

FINALLY, The reality of a preparatory work of the Spirit in and upon the ſoul, conſiſting in common illumination and conviction, prompting to anſwerable endeavours, may be argued from facts recorded in ſcripture, as well as the common experience of chriſtians. The multitudes at Jeruſalem that were converted on the day of Penticoſt by the preaching of Peter, were firſt: pricked in their hearts with conviction of ſin, and ſaid to the Apoſtles, men and brethren, what ſhall we do, before they believed unto juſtification, and were comforted by the grace of God in Chriſt, revealed for the relief of the guilty.A late writer, in order to remove the foundation for the appropriating act of faith, which ſome have endeavoured to maintain from the Apoſtle's anſwer to the awakened Jews, viz. The promiſe is to you, &c. has intimated that theſe Jews were true believers when they ſaid to the Apoſtles, men and brethren what ſhall we do? I freely concur with him in rejecting the appropriation, but am diſſatisfied with the turn he has given to this paſſage, Peter ſeeing the effects of his preaching in the convictions and diſquietude of mind it had produced among his hearers, might hope that God was leading many of them to repentance. But I think this author cannot, upon his own principles, pretend that they gave any evidence that they were true believers in Chriſt. They profeſſed no ſuch faith, nor were comforted by what they believed, nor were engaged in the practice of the peculiar precepts of the goſpel. Nothing appeared from their words or actions but that their hearts were pricked with conviction. But he is ſo far from allowing this to be an evidence of ſaving faith, that he will not allow that it is ſo much as a favourable ſymptom in the caſe of any one. For he ſays—We cannot have the leaſt ground to ſuggeſt to any man any hopeful ſymptom in his condition, from the diſquiet produced in his mind by a ſenſe of guilt. Letters on Theron, &c. vol. 2. pag. 20, 3d edit. What warrant could he then have to ſay, that Peter ſaw God's power leading many to repentance, by the truth he had teſtified, while nothing appeared but expreſſions of diſquiet from conviction of ſin? But what need is there of the unnatural ſuppoſition that the Apoſtle addreſſed them in the character of believers. Methinks a man of ordinary capacity would take the import of the Apoſtle's words to be this. Repent of your ſins, and be baptiſed with the chriſtian baptiſm, that your ſins may be forgiven: and then you ſhall receive the gift of the Holy Ghoſt. For the promiſe (of pardon and the Holy Spirit upon the conditions before mentioned) is (directed or addreſſed) to you, and to your children, and to thoſe that are afar off, even to as many as the Lord our God ſhall call, (by ſending the word of ſalvation to them.) The Philippian jaylor alſo came trembling, under conviction of guilt and fear of puniſhment, no doubt, and fell down before Paul and Silas, and ſaid, ſirs what muſt I do to be ſaved? He applies to them for inſtruction and direction in this most important affair, being perſuaded it is likely by conſidering what had happened ſince their arrival at the city, that they were the ſervants of God, who could ſhew unto man the way of ſalvation. And though it ſeems that he was not firſt awakened to a ſenſe of ſin by the miniſtration of the word, yet we have reaſon to think that his concern about ſalvation was excited by the influence of the Holy Spirit, by means of thoſe extraordinary occurrences which he had occaſion to take notice of, and by thoſe traces of the law of nature which were imprinted on his heart. Nor is the converſion of Paul any objection againſt what we are pleading for, but rather a confirmation. For, 1. We have no reaſon that I know of to conclude that he was a true believer in Chriſt, upon his being firſt awakened, when he was upon the road to Damaſcus. Tho' the manner in which he was awaken'd to a ſenſe of his ſin in perſecuting the church was miraculous, yet, for any thing we know, he might after that be gradually prepared for the new birth, by a work of conviction & humiliation. But 2. was Paul converted in an extraordinary and miraculous manner. Perhaps there never was an inſtance ſo remarkable in all reſpects before or ſince. So far from truth is what has lately been hinted by ſome, that, in reſpect of the manner of his converſion, he was deſigned for a pattern to all that ſhould hereafter believe. If the merciful truth (as ſome chuſe to ſpeak) ſurprized him upon the road, then the knowledge of it was conveyed to him by a miraculous objective revelation of it, and not by means of the ordinary diſpenſation of God's word. But this ſame Apoſtle will ſupport us in ſaying that faith ordinarily is obtained in another way, even by means of the reading or preaching of the goſpel.

I MIGHT further confirm the point in hand, from the common experience and acknowledgment of thoſe who have given the beſt evidences of ſincerity in their profeſſions of faith, and obedience to Chriſt. But this, with other things, which might have been introduced, muſt not be inſiſted on; as this diſcourſe has already exceeded what I firſt propoſed, and I have yet conſiderable work before me. But the further proſecution of this argument, muſt be deferred to another opportunity.

ANOTHER argument in proof of our doctrine may be taken from the command of God, enjoining upon ſinners an attendance to the inſtrumental duties before mentioned. And that I may ſtate this matter plainly, and ſhew how pertinent the argument from hence is to our preſent purpoſe, I propoſe—

I. TO prove that theſe things are in ſcripture required of men unregenerate. And

II. SHEW that it follows from hence, that they are bound and encouraged to obſerve theſe duties.

1. I SHALL prove that theſe inſtrumental duties before deſcribed, are in ſcripture enjoined on the unregenerate. It will not I think be neceſſary to labour this point. If we look into our bibles with any attention, it can hardly eſcape our obſervation. It will be ſufficient, I think, briefly to recite and illuſtrate a few plain texts to this purpoſe.

ALL to whom the call of the goſpel is ſent are commanded to attend to it. The divine proclamation thus beſpeaks ſinners of mankind, He that hath ears to hear, let him hear. Mark 4.9. Theſe are the words of Chriſt to the multitudes, which reſorted to him from the cities and towns round about. The greateſt part, no doubt, went to ſee and hear him chiefly out of curioſity, from the fame they had heard of him; and not becauſe they believed that he was the Son of God, the promiſed Saviour, or even a teacher come from God; which yet many of the rulers and chief prieſts did in ſome ſort believe, who would not confeſs him for fear of the Jews: For they loved the praiſe of men, more than the praiſe of God. Not only the profeſſed diſciples of Jeſus, but all who were capable of hearing, are called,—and commanded to hear.

THE ſame is ſuggeſted in the parable of the rich man and Lazarus.Luke 16. When the former is repreſented as calling to Abraham, and praying that Lazarus might be ſent to warn his brethren, leſt they ſhould come to the place of torment; the anſwer is, they have Moſes and the prophets, let them hear them. It was plainly our Saviour's deſign in theſe words, to inſinuate a command to all who have the word of God in their hands, that they attend to the reading and preaching of it, as means of eſcaping the puniſhment of the world to come. There is no intimation that theſe five brethren were true believers, or that no one was required to hear the word of God till he was firſt a believer. The whole ſcope of the parable has quite a contrary appearance. If it ſhould be thought, that the words above quoted direct men to a practical attention, or obedience to the doctrines, and precepts of divine revelation, rather than require the duty of hearing the word, I am well content with this interpretation; but would obſerve upon it, that this is as much to our purpoſe as the other. For here is plainly a command to make uſe of the holy ſcriptures, as means of avoiding the place of torment: And this preſuppoſes our reading or hearing them. Here is an expreſs injunction of the uſe of means: Yea the duty of hearing the word, is by neceſſary conſequence enjoined upon ſinners, as the way to eſcape the pains of hell.

THE words of the apoſtle James may, I think, be not improperly added,James 1.19 Let every man be ſwift to hear. Every man who has capacity and opportunity, is here commanded to give diligent attendance to hearing the word. If any ſhould object, that theſe words were addreſſed only to believers, in profeſſion, and the acceptation of the Apoſtle; I anſwer, if this be granted, yet the obligation of this precept ought not to be limited to believers, or thoſe who profeſs faith in Chriſt. The univerſal term, every man, (pas anthropos) methinks muſt ſignify, that it is the duty of every one, to whom the outward call of the goſpel is ſent, to hearken to it, conſider the nature and evidence of the chriſtian doctrine, and improve all proper opportunities of hearing the goſpel preached. Beſides, ſhould we ſuppoſe, that this precept belongs only to perſons of the ſame character with thoſe to whom this epiſtle was directed, it will I apprehend infer an obligation of obedience, on thoſe who are not true believers. There is great reaſon to conclude, from ſeveral paſſages in this epiſtle, that St. James did not conſider them all as true chriſtians, however they might profeſs faith. Many of them it ſeems held very corrupt opinions, as that a dead faith would ſave them, tho' they were looſe in their lives: And their practice was agreable to this opinion. It is ſcarce credible, that perſons whoſe principles and practices were ſo corrupt, were all in the acceptation of the apoſtle, the true diſciples of Chriſt.

AND if it be the duty of ſinners to hear, we might juſtly conclude, from analogy, that it is their duty to read the word of God. Beſides we have an expreſs direction to this purpoſe in ſcripture. Says Chriſt to the unbelieving Jews, of whom he teſtifies, that they would not come to him that they might have life; ſearch the ſcriptures, for in them ye think ye have eternal life, and they are they that teſtify of me. John 5.39. It was not certainly the primary deſign of theſe words to inſtruct believers in the duties of the cbriſtian life, but to recommend to unbelievers the ſtudy of the ſcriptures, as means of obtaining faith in Chriſt. For to him all the prophets gave witneſs, and if they would receive their teſtimony, they could not reaſonably reject him.

GOD has alſo commanded men in a ſtate of ſin to remember, and conſider thoſe things which he declares and ſpeaks to them. Remember now and ſhew yourſelves men, bring it again to mind O ye tranſgreſſors Iſai. 46.8. And the Pſalmiſt having declared the awful doom of the wicked, the judgment which God will pronounce and execute upon them, concludes with a ſolemn admonition to ſuch, that they attend to it, and lay it to heart. Conſider this ye that forget God, leſt I tear you in pieces, and there be none to deliver you. Here is a plain command to ſinners to reflect and meditate ſeriouſly upon the ſolemn truths revealed in the word of God, and ſuffer them to ſink deep into their heart, and intimation that this is a means of their eſcaping the deſtruction, with which they are threatned.

THAT prayer is a duty enjoined on the unconverted, appears from the words of Peter to Simon the magician. That he was a wicked man, in the judgment of the apoſtle, no one can doubt, who attends to the apoſtle's words. Thou haſt, ſays he, neither part nor lot in this matter, for thy heart is not right with God. I perceive that thou art in the gall of bitterneſs, and bond of iniquity. Yet he exhorts him to pray to God, if perhaps the thought of his heart might be forgiven him. Should it be pretended that he was not directed to pray unleſs he firſt repented ſincerely, ſo was converted: I anſwer, though it was doubtleſs his duty to repent of his ſin with godly ſorrow, and pray in true faith, yet we cannot conclude from the order of the words, that he was not bound and encouraged to pray, unleſs he firſt was a true penitent and believer. Yea the apoſtle's words obviouſly intimate the contrary.—For there is a ſure promiſe of pardon to all that repent in godly ſincerity, and pray in faith. Such ſhall without peradventure be forgiven: Whereas the apoſtle's words, "pray to God IF PERHAPS the thought of thine heart may be forgiven thee," imply that it was his duty and wiſdom to pray for pardon, though he ſhould not do it with that repentance and faith which has a certain connection with forgiveneſs.Act. 8.21.22, 23.

AND our text ſo expreſly requires ſinners to uſe endeavours for obtaining ſalvation, that with it I ſhall cloſe theſe ſcripture teſtimonies. Labour not for the meat that periſheth, but for that which endureth to everlaſting life. But theſe words have already been ſufficiently opened, and their pertinency to our preſent purpoſe, ſhewn at large in the introduction, which I ſhall not here repeat. To theſe direct proofs, I will add two or three conſequential arguments, and ſo finiſh this head.

THE ſcriptures teach us, that they who will not improve their ſpiritual privileges, ſhall be ſeverely puniſhed for ſuch neglect. When Jeſus ſent his apoſtles to preach the goſpel,Mat. 10:14, 15. he ſaid to them, Whoſoever will not receive you, nor hear your words, when ye depart out of that houſe or city, ſhake off the duſt of your feet: Verily I ſay unto you, it ſhall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. If any to whom the call of the goſpel is ſent will not hear it, nor attend to it, their refuſal will be charged to them as their great ſin, and will procure them a moſt intolerable puniſhment. It is then a plain and certain conſequence, that it is the duty of ſinners to attend to the means of grace. No one ſurely would be threatned, and puniſhed, for not doing what he was not required to do.

THIS may be alſo inferred from God's giving mankind a revelation of his will, and appointing outward means for the converſion of ſinners. When God ſpeaks to men, it is certainly their duty to be attentive. His inſtituting the ordinance of preaching, infers the duty of hearing. There is a neceſſary connection between them. Now it is certain, that the counſels and inſtructions of God's word are addreſſed to unrenewed ſinners, as well as ſaints. The preaching of the goſpel is, by the appointment of God, a converting, as well as edifying ordinance. It is therefore the duty of the unconverted to attend thereto; otherwiſe they turn away from God, who in his word is calling and ſpeaking to them from heaven, ſo oppoſe his will, and condemn his authority.

FINALLY, the obligation of ſinners to attend to the ordinary means of grace, may be inferred from God's commanding them to believe, and repent. This is the work of God, "that is the work which he requires of us," (ſo Dr. Owen paraphraſes the words) that we ſhould believe on him whom he hath ſent.Joh. 6.29. This is his commandment, that we ſhould believe on the name of his ſon Jeſus Chriſt.1 Joh. 3.23. Jeſus preached the goſpel, ſaying, the time is fulfilled, the kingdom of God is at hand, repent ye and believe the goſpel. Mark 1.14, 15. God hath now commanded all men every where to repent. Acts 17.31. Repent and be converted, that your ſins may be blotted out. Acts 3.19. But the ſcriptures teach us that faith, repentance, and converſion, are ordinarily no otherwiſe obtained, than by attending to the preſcribed means of grace. Faith cometh by hearing, Rom. 10.17. So does repentance. If they hear not Moſes and the prophets, (ſays Abraham in the parable) neither will they be perſuaded (to repent) though one aroſe from the dead Luk. 16.31. Conſideration is alſo a means of converſion. I thought on my ways (ſays David) and turned my feet into thy teſtimonies Pſal. 119.59.—When therefore we are commanded to believe, repent, and turn to God, we are virtually, and by neceſſary conſequence, commanded to uſe thoſe means, or obſerve thoſe inſtrumental duties, whereby faith and repentance are obtained. God in requiring any duty, does thereby require whatever is neceſſary on our part, in order to the performance of it.

ENOUGH has been ſaid to make it appear, that the duties are in the word of God enjoined on the unregenerate; which was the firſt thing propoſed. So I paſs to the—

2. TO ſhew at follows from hence, that they are bound, and encouraged to a practical attendance unto theſe duties. It will not be denyed that it is the duty of all to obey the commands of God, and obſerve all the ordinances he has preſcribed to them. Nor will it be denyed that believers have encouragements, as well as obligation to obedience. I ſuppoſe it will alſo be acknowledged on all hands, that ſinners are bound and encouraged, to believe in the ſon of God, and then yield the obedience of faith, to theſe and all other precepts of the goſpel. So I ſhall not inſiſt upon the proof of theſe things. But the great point which is here to be enquired into is, Whether theſe commands oblige and encourage men to obedience, while they are deſtitute of ſaving faith and the grace of regeneration?

TO this I anſwer, that ſuch obedience to theſe commands, as ſinners are capable of antecedent to faith and regeneration, is required and encouraged in theſe precepts. It is required, becauſe as to the ſubſtance and matter of the performance it is good, and agreable to the divine precept. Though it be not the whole requirement of the command, yet it is part of what is required; conſequently carries an obligation of obedience with it. It is required, becauſe the neglect and omiſſion of the ſubſtance of commanded duties, as well as the want of right principles is ſin, and as ſuch is ſeverely threatned and puniſhed by God. Every one is commanded to depart from evil as well as do good: And ſuch actions as are materially as well as formally contrary to God's commands, are every way evil. And finally it is required, becauſe it is the way & means, in attendance to which faith and a new heart are ordinarily obtained. When therefore ſinners are commanded to believe, and repent, they are by neceſſary implication commanded to attend the means of faith and repentance.

AGAIN, ſuch obedience to theſe commands as men are capable of before regeneration and ſaving faith, is also encouraged. All the precepts which God has given to mankind in his word, were deſigned not only to make them know their duty, but alſo influence them to practiſe it. The end of God's giving commands to men, has always been to encourage, as well as bind them to obedience. They are founded upon a diſpenſation of grace; ſo are deſigned and adapted to ſubſerve this wonderful plan of divine mercy. And this is encouragement enough to ſinful men to endeavour a compliance with them. It is alſo a great encouragement to a diligent improvement of the privileges and gracious influences which God vouchſafes to ſinners, that this is the way to have them continued and encreaſed: For whoſoever improves what he hath, to him ſhall be given. Acts of religious obedience performed by the unregenerate; though defective and unholy, tend to and often iſſue in their everlaſting good Hereby they are with-held from many ſins, kept in the way of God's bleſſing, in the uſe of thoſe means by which faith is obtained. But in order to clear up and vindicate the evidence of this propoſition, that ſinners are bound and encouraged, by the commands of God in his word, to ſeek ſalvation, in the way of attendance to the preſcribed means of grace, even while they are deſtitute of that faith and repentance which is unto life, it will be proper that we conſider the ſeveral ways in which ſome have endeavoured to evade this concluſion.

1. IT may be ſaid, all unbelievers are under the covenant of works. And therefore all the obligations of duty which they are under, are only the obligations of a covenant requiring perfect obedience as the condition of life. Though it be their duty to read and hear and pray, ſince God has commanded theſe things, yet till they are ſet free from the law by being married to Chriſt by faith, there is no other obligation or encouragement to endeavour obedience in theſe inſtances, than there is to keep all the commandments with ſinleſs perfection, in order to juſtification. Tis vain to urge duties on men, while under the law, as a covenant of life, unleſs we will inculcate perfect obedience to the law of works. But ſince no man is able to obtain juſtification and eternal life in this way, though obedience is the duty of unbelievers, yet there is no encouragement to any attempts in this way. In oppoſition to this I undertake to prove,

THAT theſe duties, which in the word of God are required of fallen man, are not required upon the foundation of a covenant of works; or as included in the condition of a covenant of life, demanding perfect obedience to the law of works, in order to juſtification. I grant that the law of God obliges all mankind to obſerve every command which God is ever pleaſed to give them. Our diſobeying any divine precept, even the poſitive precepts of the goſpel, is truly a breach of the law, and puniſhable as ſuch. But what is here aſſerted is, that the END of God's giving theſe commands to ſinners, is not that any one ſhould be juſtified by his obedience to them; they do not belong to a covenant of works, requiring perfect obedience to the law, as the condition of life: But they are given upon quite a different foundation, and for quite a different purpoſe. For,

(1.) IT does not appear from ſcripture, that perfect obedience to the moral law, or law of nature, ever was made the covenant condition of life to man. The word of God does not inform us, that Adam was put upon trial for life, under a covenant requiring perfect obedience to the whole moral law, as the condition of immortality: But the whole account we have of that primitive conſtitution has quite a contrary appearance. I know many have ſuppoſed, that Adam was under ſuch a covenant of works; but upon what grounds I know not. There is nothing in ſcripture to build ſuch a ſuppoſition upon that ever I could find; and we can know nothing about this matter beyond what we are taught by revelation. The condition of life was abſtaining from the forbidden fruit. No other is mentioned, or intimated. Had our firſt parents been obedient in this inſtance, they and their poſterity had been hereby juſtified, and inherited immortal life. By the account we have of this matter in ſcripture, the death or life of our firſt parents, and their offſpring, was wholly put upon their eating or forbearing to eat the forbidden fruit. The law of nature is not, that I know of, any where mentioned as a part of this covenant tranſaction. The tenor of this covenant in its firſt exhibition was, in the day thou eateſt thereof thou ſhalt ſurely die. And accordingly after the fall, God only demands of Adam, who told thee that thou waſt naked? Haſt thou eaten of the tree whereof I commanded thee that thou ſhouldſt not eat? Agreable to this we find the ſentence was inflicted on Adam for this cauſe, without mention of any other, becauſe thou haſt eaten of the tree, &c. Dickinſon on Original Sin, ſee pag. 93-96.

BUT it may be aſked, would they not have fallen under condemnation, if they had committed any other ſin? I anſwer, if they had believed God, and not tranſgreſſed that poſitive prohibition, which was the condition of life to them, we have no reaſon to think that they would have ſinned in any other inſtance; but by the providence and grace of God, they would have been preſerved from the prevailing power of every other temptation. In other words, they would have been confirmed in a ſtate of ſinleſs rectitude, as a reward of their obedience in that inſtance, upon which the promiſe of life was ſuſpended; in like manner as the ſaints in heaven will be confirmed in holineſs, through the favour of God, in conſequence of their being juſtified, and intitled to eternal life, by the righteouſneſs of the ſecond Adam Jeſus Chriſt. But,

(2.) WHATEVER covenant man was under before his fall, it laid no obligations of obedience, as a covenant, after it was broken. And that for this plain reaſon, becauſe a covenant is at an end as ſoon as it is broken, unleſs it be renewed. Mankind are indeed bound to ſuffer the penalty their breach of covenant was threatned with. But it would be groſly abſurd, to ſuppoſe that after a covenant was effectually broken, and its promiſe irrecoverably forfeited, man ſhould yet be bound by virtue of it to fulfil the duty therein required, in order thereby to obtain juſtification & eternal life. The covenant with Adam, as Mr. Stoddard has juſtly obſerved, was at an end, upon his eating the forbidden fruit. After this it had no further commands upon him. The obligation he was now under, by virtue of this conſtitution, was not to do, but to ſuffer. So that if Adam were ſuppoſed to be a probationer for immortality under a covenant of works, or upon condition of perfect obedience to the law of nature, yet I think it cannot and will not be pretended, that after he had ſinned, broken covenant, and he with his poſterity were condemned to die, he was ſtill a probationer for life on the terms of ſinleſs obedience, by virtue of this primitive conſtitution.

PERHAPS it will now be enquired, are not ſinners then bound to keep the law? Does their firſt tranſgreſſion ſet them at liberty ever after from all obligations of duty or active obedience? I anſwer, every man is doubtleſs eternally obliged to keep the law of God. For the law is a perfect unchangeable rule of righteouſneſs, enjoined by the authority of God our maker and ſovereign. Tho' ſin expoſes us to puniſhment, it does not looſe our obligations to obey for time to come. But we muſt diſtinguiſh between the divine law as a rule of righteouſneſs, and a covenant of life. This ſeems not to have been attended to by ſome, as •• ought. We are always bound to obey the law; but we are no longer bound to keep a covenant that while it is in force: And it is no longer in force after it is broken. We may illuſtrate this diſtinction by the following ſimile. Suppoſe a man ſhould covenant with his ſervant, that if he would ſerve him faithfully for a limited rime, ſay a year, he would then give him his liberty, and a ſettlement for life: But if he was unfaithful, he ſhould not only forfeit and loſe theſe privileges, but be chaſtiſed according to his deſerts. It is plain he is now put upon probation for liberty by virtue of this covenant, and conſequently is bound to faithfulneſs by the promiſe and threatning. But ſuppoſe he ſhould be unfaithful, and ſteal from his maſter what he was forbidden to take, the covenant would now be broken, the promiſe utterly void, and he would be expoſed to deſerved puniſhment. In this caſe, every one ſees that he is no longer upon probation, nor is he any longer bound to faithfulneſs under the notion of fulfilling the condition of a covenant. That is plainly impoſſible. Yet he will ſtill be bound to obedience and faithfulneſs, becauſe he is ſuppoſed to be under obligations to his maſter, diſtinct from, and antecedent to this particular agreement.—Theſe therefore remain upon him in full force. Thus the divine law binds man to obedience, abſtract from the conſideration of any covenant tranſaction. Had there never been any ſuch tranſaction, man would have been obliged in duty to love and obey God. And after he had broken the covenant which God had made with him, ſo the promiſe was forfeited, ſtill it was his duty to love and obey God. Yet 'tis plainly abſurd to imagine, that duties are ſtill required of him upon the foundation of a covenant which is broken effectually, and ſo is at an end. If we do not duly attend to the diſtinction between a duty required by law, and a condition annexed to a covenant, we cannot rightly apprehend the nature and ground of obligations to duty.

(3.) MANKIND have never ſince the original lapſe been put upon probation for life under a covenant of works. They have never been required to obey the law perfectly, as the covenant condition of life. The whole account we have in the ſcriptures, of God's dealings with fallen man, is plainly contrary to this notion. Immediately after the fall of man, a promiſe of the Saviour was given, and another conſtitution, inconſiſtent with the impleaded ſuppoſition, was eſtabliſhed and revealed, even before ſentence was paſt upon the tranſgreſſors. The covenant with Noah contains no intimations of ſuch a covenant of works. The Abrahamic covenant was a covenant of promiſe or grace, by the expreſs teſtimony of the apoſtle. The Sinai covenant was I grant in ſome reſpects a covenant of works. And by the way it was this covenant, that in the new teſtament is called the firſt or old covenant, in oppoſition to that new covenant of which Chriſt is the mediator; and not any covenant of works with Adam, or with mankind in general. Every one who will be at the pains to examine the ſeveral places where the word occurs, will I think be immediately ſenſible of this. But tis certain that God never intended, in this national covenant with the children of Iſrael, to propoſe to them a way of obtaining juſtification, and eternal life by their own works of righteouſneſs The rewards of obedience were temporal bleſſings, which however were ſubſervient to their obtaining bleſſings ſpiritual and eternal. For by poſſeſſing the land of promiſe, they had not only a fruitful country to live in, but alſo lived in the valley of viſion, where were much greater advantages and privileges of a ſpiritual nature, than any others enjoyed. While this covenant was in force, they were indeed juſtified before God as their political king, by their own works.—See Deut. 6.24, 25. But with regard to a title to eternal life, no one was ever juſtified by his obedience to the precepts of this national covenant. For if eternal life had been to be obtained in this way, the covenant of grace which had been revealed to Abraham (and I may ſay to Adam) long before, muſt of conſequence have been annulled; the contrary to which is ſtrongly aſſerted and proved by Paul, in diſputing againſt the judaizing chriſtians.—(See Gal. 3.15, 17.) ſays he, Brethren, I ſpeak after the manner of men, though it be a man's covenant, yet if it be confirmed, no man diſannulleth or addeth thereto. And this I ſay, that the covenant of God in Chriſt, the law which was four hundred and thirty years after, cannot diſannul, that it ſhould make the promiſe of none effect. Beſides, the Sinai covenant was given only to one nation. The Gentiles were never required to obſerve it. Did Chriſt or his Apoſtles then propoſe a covenant of works, requiring perfect obedience to the law as the condition of juſtification and life? This will hardly be pretended. Upon the whole, the ſcriptures no where inform us, that mankind have ſince the original lapſe been put upon probation for life under a covenant, requiring perfect perſonal obedience, as its condition, whatever were the ſtate of man before the fall: Yea I think the ſuppoſition of God's putting man under ſuch a covenant, in his preſent depraved ſtate, is ſcarce reconcileable with divine wiſdom. It is then certain that the commands and exhortations to duty, which we find in the ſcriptures, are none of them on the foundation of a covenant of works.Rom. 10.5. Gal. 3.12. Lev. 18.5. "The man that doth theſe things ſhall live in them." Theſe words are evidently to be referred to the Sinai law, which was a covenant of works, but contained no promiſes of eternal life to obedience. The error of the Jews and judaizers, which the Apoſtle diſputes againſt, was, that juſtification, and a title to eternal life, were to be obtained by obedience to the Sinai covenant. The Apoſtle's argument imports, that this could not be, becauſe the Sinai covenant was a law or covenant of works, whereas the ſcriptures teach plainly that mankind have from the beginning been juſtified and ſaved by faith. The covenant of promiſe was before the covenant of Sinai; ſo could not be annulled by it. The law was given for other ends, Mat. 19.17. Jeſus ſaid to the young ruler, "If thou wilt enter into life, keep the commandments." And to the lawyer, Luk. 10.28. "This do and thou ſhalt live." Obedience to the commands of God, has in the goſpel a promiſe of eternal life. "Without holineſs no man ſhall ſee the Lord." And "bleſſed are they that do his commandments, that they may have a right to the tree of life." But this does not imply that our obedience may be our juſtifying righteouſneſs. The promiſe of life is on the foundation of the covenant of grace: Nor is there any holy obedience: without faith in Chriſt, the end of the law for righteouſneſs.—See Henry's expoſition. The law requires duty, the goſpel promiſes eternal reward to the works of faith and love, and declares that without faith it is impoſſible to pleaſe God. If we love God and our neighbour, we ſhall have eternal life, not by the law, which contains no promiſe of eternal life upon any condition whatever, but by that faith which has wrought by love. And without faith we have no holy love to God or our neighbour. Indeed the young ruler and lawyer, it ſeems, were under the ſame miſtake, ſo common among the Jews at that time, viz. that upon the foundation of the Sinai covenant, which was a covenant of works, eternal life was obtainable by obedience to the law, ſo they might be juſtified by their own righteouſneſs. And nothing could be better ſuited to give an effectual wound to the very root of this ſelf-righteous fancy, than to lead them to a juſt view of the breadth of the divine law, in the ſpirit and not in the letter. And this appears plainly to be the ſcope and deſign of Chriſt's anſwers to them. They could not but be conſcious that their obedience had been defective: Yea that they had not obeyed one command in the true ſpirit and extent of it, upon their having juſt apprehenſions of the divine law; conſequently muſt fall under its curſe. But to ſet theſe things in a juſt light, a full diſſertation would be neceſſary, inſtead of a ſhort incidental note.—Upon the whole, I can ſee no reaſon to infer from theſe texts, or any other, that mankind are, previous to their believing in Chriſt, under ſuch a covenant of works as ſome have pretended; much leſs that they are under a conſtitution promiſing pardon and eternal life to penitent unbelievers, without their being indebted to Chriſt, or the grace of the goſpel. And it is an eaſy, but I think a needleſs taſk, to ſhew that all thoſe texts of ſcripture, which have been quoted in confirmation of this notion, have been quite miſunderſtood. Beſides, that ſuch a conſtitution would be contrary to the covenant of grace, it would be repugnant I conceive to the divine perfections. For, as Mr. E •• kine ſays, in his diſſertation on the Sinai covenant, To ſuppoſe God formally entring into a covenant, the condition of which he knew could not poſſibly be performed, is a ſhocking abſurdity.

(4.) SUPPOSING perfect perſonal obedience would intitle a man to eternal life, yet God's end and deſign in preſcribing duty to men in his word, was not to direct and require them to work out a legal righteouſneſs, whereby they might be juſtified. The divine commands in ſcripture, we are 〈◊〉 are not upon the foundation of a covenant of works, for this obvious reaſon, that men are conſidered and addreſſed all along as ſinners, actually & practically ſo. It is then as impoſſible in the nature of things for ſuch a one to be juſtified by a perfect righteouſneſs of his own, as it is for him to recall paſt time, and cauſe that never to have been, which has been. "Conſider this ye that forget God, leſt I tear you in pieces." Many other texts there are of the ſame import. They who forget God are by the law condemned already, ſo cannot obtain eternal life by a covenant of works. It is too late to call upon condemned criminals to conſider and beware of capital crimes leſt they die, if perfect obedience be the only condition upon which they can live: And a covenant of works gives life upon no other condition. The commands and counſels of God to ſinners, cannot without ſhocking abſurdity be referred to any ſuch covenant. Beſides, ſuch commands as God has given to ſinners, cannot poſſibly belong to a covenant of works. It has no place or room for ſuch duties as God calls men to, ſuch as repentance, prayer for pardon, turning from ſin to God, believing on Chriſt and truſting in him for ſalvation, attending the means of grace, &c. Theſe duties imply or preſuppoſe that the ſubjects are ſinners. Therefore the requirement of theſe things muſt neceſſarily be upon the foundation or foot of ſome other conſtitution than a covenant of works, and for ſome other end than to obtain juſtification and a title to eternal life by ſinleſs obedience.

2. I SHALL now proceed to conſider another evaſion of the concluſion, pleaded for. It may be ſaid, allowing that theſe commands to ſinners do not ſtand upon the foundation of a covenant of works, yet they are all comprehended in the divine law, whoſe obligation lies upon every ſoul. The law of nature obliges to obey every command of God, as ſoon as it is made known to us: And therefore no man can tranſgreſs a poſitive precept, or an occaſional command, without breaking the law of nature, which requires godlineſs and humanity to perfection. But till ſinners are juſtified by faith, they are under the curſe of the law; nor will their attempting to obey any divine command (however it be their duty) have the leaſt tendency to looſe them from their obligation to puniſhment; much leſs will a meer ſhadow of obedience which is abominable in the ſight of God. Therefore as all men who are not united to Chriſt by faith, are at the ſame time bound by the precept and the curſe of the law, though it be their duty to keep all God's command, yet they have no other encouragement to hope to obtain eternal bleſſings in this way, than the law will give: That is none at at all.

TO this I anſwer. It is granted the obligation of the divine law is unchangeable: That ſinners are bound to obey every command; Yet till juſtified by faith they are obnoxious to the curſe: And that the law though it requires duty, yet gives no hope of life to a ſinner. Whatever encouragement then any one may have, to hope that his endeavours in a way of obedience to the divine commands may iſſue in his eternal advantage, it muſt be drawn from ſome other conſideration, than barely his legal obligation to duty. But yet it may be maintained, that every precept contained in God's word, was deſigned by God to be not only a declaration of duty to thoſe who are ſubject to it, but alſo to convey an encouraging motive to endeavours of obedience. If then there are any commands, exhortations and counſels to men unregenerate in ſcripture (as we have ſeen there are) then we may aſſuredly conclude, not only that it is their duty to obey, but that there is encouragement thereunto; and that for this reaſon that all theſe commands, counſels and exhortations, ſtand upon the foundation of a gracious conſtitution, which God has eſtabliſhed for the ſalvation of fallen man.—This important point I will firſt prove, and then ſhew that this conſideration infers an encouraging motive to endeavours of obedience.

FIRST. The commands and exhortations to duty directed to the unregenerate in the holy ſcripture, are founded upon a divine conſtitution of grace, for the recovery and ſalvation of fallen man. The revelation of God's will to man, ſtands intirely upon this baſis, and is fitted and deſigned in every part to ſubſerve this wonderful ſcheme of mercy. After the original apoſtacy God would have had no further commands on ſinners, he would have preſcribed no more duties to them by ſupernatural revelation, had he not determined to treat with them on the foundation of a new and gracious covenant. The obvious ſcope and tenor of the ſcriptures will clearly evidence, that God had a merciful deſign in revealing therein his will to mankind. The firſt revelation made to man after the fall contained a declaration of grace, and in effect ſet every thing which followed upon a new bottom. The mediatorial diſpenſation was hereby eſtabliſhed in the world. Adam with all his poſterity became ſo far the ſubjects of the mediatorial kingdom, that all the commands which they afterwards received from God, directing them in the great concerns of eternal life, were given through Chriſt, and upon the foundation of his mediatorial undertaking: In other words, they were properly laws of the mediator—They were all founded upon that famous promiſe, (in Gen. 3.15.) The ſeed of the woman ſhall break the ſerpent's head. All the ſubſequent revelations of God's will, which mankind were favoured with from time to time, always ſuppoſed that God had deſigns of mercy towards the human race. The divine oracles held forth this important truth, as it were in the frontiſpiece, as the grand CAPITAL POINT to which the other parts referred, that the Son of God was to deſtroy the work of the devil. This is the key of the bible, that opens to us the deſign of the inſtructions, counſels and commands, which God has given to man. They all belong to, and are founded upon that gracious conſtitution which is here revealed; and are adapted and intended to ſubſerve this ſcheme of divine mercy. And that this is true in particular of the duties preſcribed to the unregenerate will appear, if we conſider what the ſcriptures teach concerning the nature, and end of theſe requirements.

AS to the nature or matter of the duties required of ſinners, it is in brief, that they attend to the call of the goſpel: conſider the import and evidence of its doctrines and precepts; receive that conviction of ſin and miſery which is there laid before them; look to heaven for mercy; behold the Lamb of God that taketh away the ſin of the world; believe on him; truſt in him; love him; repent of ſin, and ſhew their faith, hope, love and repentance, by obedience to all his commands. I do not ſay that men are to do all theſe things while unregenerate: That would be plainly abſurd. But ſinners are required to hear, and attend, and conſider, and pray, and ſtrive, that they may believe, repent, and obey the goſpel. Now we may obſerve, that all theſe things belong in due ſubordination to the means of ſalvation, according to that gracious diſpenſation which God has eſtabliſhed in the world. Since then God has preſcribed to men, as matter of duty, the uſe of thoſe means, by which the benefits of redemption are applied, and conveyed to the veſſels of mercy; the requirement of theſe duties is doubtleſs upon the foundation of that gracious plan, which the performance of them is evidently fitted to ſubſerve.

AND this will be yet more manifeſt, if we conſider the end for which theſe duties are enjoined. If we can collect from ſcripture what end they have relation to, this will clearly determine the point. If the ends, to which theſe duties are ſubordinated, can have no place except upon the gracious conſtitution beforementioned, then the requirement of duties for ſuch ends ſtands upon that foundation. Now it is certain, that ſinners are commanded and exhorted to hear, and conſider, and believe, and repent, &c. in order to ſalvation. And it is certain that ſalvation is obtainable by ſinners only upon the plan of grace.

WHEN Jeſus in the text exhorts the Jews to labour for the meat which endureth to everlaſting life, it is obvious what end he directs their views to, and what their endeavours were required for, even obtaining everlaſting life. When Peter directs the Sorcerer to pray to God, if perhaps the thought of his heart might be forgiven, the end for which he is directed to pray, was that he might obtain pardon. When God calls ſecure ſinners to conſider the doom of the wicked, leſt he tear them in pieces, the end why they are called to conſideration, is plainly that they may eſcape deſtruction. When Abraham in the parable ſays to the rich man concerning his five brethren, they have Moſes and the prophets let them hear them, the end why they were required to hear them, was that they might repent, ſo not come to the place of torment. When Chriſt bids the unbelieving Jews ſearch the ſcriptures, which contain the words of eternal life becauſe they teſtify of him, it is not to be doubted that the end of this direction was, that they might be perſuaded by the teſtimony of the ſcriptures to believe on him. Finally, when Chriſt ſays, He that hath ears let him hear, we muſt conclude that men are therefore commanded to hear the call of the goſpel, that they may underſtand and believe, ſo be converted and healed.

IT appears then, that theſe things are preſcribed 〈◊〉 ſinners, as means, in the uſe of which they are to ſeek, and may obtain eternal life & ſalvation. God would not direct men to uſe means in order to an end, which they had no ſort of connection with, and were no way fitted to obſerve. His preſcribing duties to men in order to their obtaining ſalvation, plainly implies or ſuppoſes that ſalvation is obtainable. Conſequently theſe precepts are all upon the foundation of that gracious conſtitution, according to which ſinners may be pardoned and ſaved. It is then an obvious inference, that theſe things are not required as the condition of a covenant of works, requiring perfect obedience to the law, in order to juſtification: Nor are theſe commands mere declarations of law and duty, becauſe a ſinner's future obedience to a law of works will not conduce at all to intitle him to eternal life in this way, however perfect we ſhould ſuppoſe his obedience to be; becauſe his paſt; guilt, which he can never expiate, binds the curſe upon him. And it is yet more evident, that defective and unholy performances will avail nothing to this end. God's requiring duties of ſinners, in order to their eſcaping his wrath and curſe, and having everlaſting life, is a virtual declaration of grace and mercy:—Unleſs we will be ſo profane as to charge God fooliſhly; and ſay that he preſcribes means in order to an end, which they have no connection with, 〈◊〉 ſuitableneſs for.—I proceed now to ſay—

SECONDLY. If theſe commands which God has given to ſinners belong to the diſpenſation of grace, or in other words are precepts of the goſpel, then they carry with them not only obligation, but encouragement to endeavours of obedience.—For we may hence conclude, that God has deſigns of mercy towards fallen man; and it is in order to execute and accompliſh his gracious purpoſes, that he ſends the call of his goſpel to thoſe who are periſhing in their ſins, and requires them to hear and attend to it, to conſider the import of his meſſage to them, and the evidence that is propoſed to them, that it is a faithful ſaying, and worthy of all acceptation. There is encouragement to pray for pardon to that God who is gracious and merciful, with whom there is forgiveneſs. There is encouragement to ſeek the Lord while he may be found, to call upon him while he is near. To cry for knowledge, and lift up our voice for underſtanding, to ſeek for it as ſilver, and ſearch for it as for hid treaſure: To wait, upon him for further light and influence, in the uſe of thoſe means by which he is ordinarily wont to convey his bleſſings, and communicate the benefits of redemption to the children of men. Every juſt diſcouragement is removed. Should the ſinner object, theſe endeavours will not expiate my guilt, or juſtify me in the ſight of a holy God: It may be replied, they are not required for any ſuch end, but as the way and means of obtaining the knowledge of, and faith in an atonement that taketh away the ſin of the world. Should he object further, I am dead in ſin, unable to do any duty in a holy manner; it may be anſwered, that God may and often does make the unholy endeavours of the unregenerate to ſubſerve his gracious deſigns towards them. For the efficacy of the means does not depend at all upon the holineſs of a ſinner's attending upon them, but upon the appointment and bleſſing of God. He bleſſes his own means, though there be no ſpiritual goodneſs in our performances to recommend us to his favour. He has not directed ſinners to wait upon him in his ordinances, that they might hereby make themſelves worthy of a favourable regard, but that they might hereby be brought and kept in the way of his bleſſing. Many have been regenerated and converted in the uſe of the appointed means of grace, but no ſinner was ever regenerated and converted by attending to theſe means in a holy manner.—But I paſs to conſider a third evaſion, which may be thus expreſſed:—

(3.) ALLOWING that the commands which God has in his word given to ſinners are precepts of the goſpel, ſo carry encouragement as well as obligation to obedience, yet ſince all encouraging motives to obedience are derived from the goſpel, or revelation of mercy to the ungodly, through Chriſt, they can have no acceſs to the minds of thoſe who do not believe the goſpel, which is the caſe of every unregenerate man. For whoever believes the goſpel, is poſſeſſed of that faith which juſtifies the guilty, purifies the heart, works by love, and is the principle of evangelical obedience. When therefore ſinners are commanded to labour for the meat which endureth to everlaſting life, this implies and ſuppoſes faith, as the principle of obedience. They are firſt to believe unto juſtification, and then obey all the commands of Chriſt.

I ANSWER, The queſtion we are now conſidering, is not whether ſinners ought to obey the precepts of the goſpel from faith? That is readily owned: But the whole diſpute here, ſo far as I underſtand it, may be reduced to two points.

WHETHER the commands to duty, which are directed to ſinners in the goſpel, bind them to obey in ſuch a manner as they are capable of before they believe to juſtification. And,

WHETHER the word of God does or can convey any encouraging motive to ſuch obedience, to the conſcience of one who does not believe to juſtification.

THE firſt enquiry has been anſwered already.—For it has been ſhewn, that as the unregenerate are capable of obſerving the ſubſtance and matter of thoſe duties we are now ſpeaking of, ſo the divine command binds this upon them. And though ſuch obedience be defective in principle and end, yet tis good in its proper place and kind, and has a happy tendency in divers reſpects.

THESE things have been particularly conſidered, and need not be repeated. There is certainly more good, and leſs evil, in attending the means of grace from natural principle, than neglecting them utterly. And this infers an obligation on the conſcience, to chuſe the good, and avoid the evil. But if any are not ſatisfied, I would further aſk, Is it not a ſin to reject and refuſe the means of grace?—If ſo, does it not plainly follow, that it is a duty to attend to them? Is it not the duty of thoſe (for inſtance) to whom the outward call of the goſpel is ſent, to hear and attend to it, and not oppoſe the means of grace at a diſtance, ſo put the word of God far away? Did not the deputy Sergius Paulus do as he ought to do, when he called the Apoſtles Barnabas and Saul, and deſired to hear the word? And did not Elymas the Sorcerer ſin in oppoſing it? And was not the conduct of the Bereans commendable in attending chearfully and candidly to the preaching of Paul, and ſearching the ſcriptures daily to ſee whether thoſe things were ſo? Yet it was the conſequence, and not the principle and cauſe of their doing ſo, that many believed. Beſides, are not ſinners exhorted to duties, IN ORDER TO OBTAIN FAITH? Was it not for this end that Chriſt directs the Jews to ſearch the ſcriptures, which teſtified of him? And calls every one who has ears to hear? Is not the ſaving knowledge and belief of the truth concerning Chriſt, the meat which endureth to everlaſting life, the food by which the juſt live? And does not Chriſt exhort the Jews to labour for this? It is then the duty of men to attend to theſe precepts, before they have ſaving faith. For I think it muſt appear abſurd to the common ſenſe of mankind, to ſay that when men are exhorted and commanded to uſe means in order to a certain end, they muſt firſt obtain the end, before they are bound or warranted to uſe the means. I aſk further, Is not unbelief a ſin? If ſo, is it not the duty of thoſe to whom the goſpel is preached to believe in Chriſt? And does not this infer an obligation to the uſe of thoſe means by which faith comes antecedent to their obtaining it? Moreover, it will not be denyed that the word of ſalvation is to be declared to unbelievers (as well as others) as a means of faith and regeneration. The ſcriptures were written at firſt, and have been by a particular providence preſerved to this day, as a means of ingenerating, as well as confirming and increaſing faith and holineſs. Faith cometh by hearing, ſays one Apoſtle: And theſe things are written that ye might believe that Jeſus is the Chriſt, ſays another. Whether men are to uſe means in order to obtain faith, or not, I think it has never been diſputed by any profeſt chriſtians, that God may and does uſe outward means, as ſubſervient to his working faith in the elect. Now I deſire it may be conſidered, whether theſe means by which God worketh faith, do not imply and ſuppoſe an active attendance in us. Will the written word inſtruct us if we will not read it, or hear it read, or be attentive, and take notice of the import and evidence of the truth there revealed? Or will the preached word have any ſaving effect, if we will not hear it with attention? That the word may accompliſh the end for which it is ſent, it muſ be heard, that is, the ſound muſt not only ſtrike our ears, but awake our attention, and put us upon conſidering the meaning, importance and proof of what is declared. And I am ſure that attention and conſideration imply active exertment. If faith comes by hearing, or by report (as ſome incline to tranſlate the word) I ſhould conclude, that before I receive this report, it behoves me to conſider, who is the reporter? Whether he is to be confided in? Whether the teſtimony be genuine or ſpurious? What does it import? And is it of any concernment to me? In this manner unbelievers are commanded to hear, and it is by hearing in this manner that faith is obtained, whereby we call upon the Lord unto ſalvation.

BESIDES it muſt be added, that before men believe to juſtification, they may be, and ordinarily at leaſt are ſo far enlightned, by the divine word and ſpirit, as to be convinced, in ſome manner, of the truth and authority of revelation.—There are ſuch evidences of the chriſtian religion, obvious to attentive minds, as are ſufficient to convince thoſe who are not ſpiritually enlightned, that Jeſus Chriſt and his Apoſtles were divinely authorized: Since no man could do ſuch miracles as they did, except God were with them.—And therefore a conviction of their obligation, to obſerve the precepts of the goſpel to ſinners, may have ſuch acceſs to their conſciences, as to bind them to obedience. Now ſurely it is their duty, in this caſe, to obſerve the divine counſels and precepts, from ſuch faith, and ſuch principles (tho' not in the higheſt ſenſe ſupernatural and ſpiritual) rather than by preſumptuous diſobedience to oppoſe the convictions of their own conſcience, and deſpitefully reſiſt the Holy Spirit.

LET us now proceed to the other point propoſed to conſideration, viz. Whether any juſt or well grounded encouragement to obey the divine precepts directed to the unregenerate in the ſcriptures, can have acceſs to the mind and conſcience, ſo as to influence the conduct of one who does not ſavingly believe in Chriſt?

I ANSWER.—There may be a well grounded perſuaſion that God deals with men in this world in a way of mercy, and not according to the rigor of juſtice. The ordinary diſpenſations of providence give ſome intimations that God is reconcilable to ſinners, though not clear and diſtinct, and full enough to ſatisfy an awakened conſcience. God has not left himſelf without witneſs of his merciful deſigns, in that he has ſo kindly provided for us in this world, ſupplying our wants, and filling our hearts with food and gladneſs, as the Apoſtle has obſerved. He has alſo furniſhed us with a great variety of remedies, under thoſe calamities and diſeaſes, to which ſin has made us liable. The fallen angels are not dealt with in this manner. All this kindneſs and mercy which is exerciſed towards men, gives ſome comfortable intimation. And therefore the Apoſtle urges this as an argument, to perſuade the Lyſtrians to the chriſtian faith.Acts 14.17. Theſe were an evidence that the ſtate of fallen man was not abſolutely deſperate. Upon theſe words of the Apoſtle, Mr. Charnock has this reflection: To imagine that God had no other deſign in his long-ſuffering, but that of vengeance, had been a notion unſuitable to the goodneſs and wiſdom of God. He would not have pretended himſelf to be a friend, if he had harboured nothing but enmity in his heart againſt them. It is true death is the end of all men, and of all theſe mercies of providence: Yet this hinders not but that, they intimate the merciful diſpoſitions of God towards ſinful man: Otherwiſe how can we underſtand the Apoſtle's words, the goodneſs of God leadeth, that is encourageth or allureth to repentance, if all the goodneſs of God to ſinful man, in the diſpenſations of providence, give no comfortable hint, not the leaſt relief againſt that terror and deſpair which a conviction of guilt tends to produce.

MOREOVER, a perſon who does not believe to juſtification, may be perſuaded from the teſtimony of ſcripture, that God now commands every man to repent, and be converted, that their ſins may be blotted out; to believe on the Lord Jeſus Chriſt that they may be ſaved: And conſequently that ſinners are on probation for eternal life, under a conſtitution of grace. Many favours and privileges are granted to unbelievers, by virtue of that act of grace which has paſſed, through the mediation of the Son of God. A reprieve is granted to them, that they may be treated with, and called to repentance, upon the foundation of a covenant of grace. It is true, while they are unbelievers and impenitent, the condemning ſentence of the law ſtands in force againſt them; and will be executed upon all who are not when they die united to Chriſt, and ſo intereſted in the ſaving benefits he has purchaſed, according to the new and gracious covenant. Yet this is not inconſiſtent with their being upon probation, under the gracious diſpenſation of Jeſus Chriſt the Mediator of the new covenant. While God's forbearance, and their day of gracious viſitation laſts, the door of mercy is open to them:—They are not excluded from hope. The ſentence of the law will not be executed upon them, unleſs they reject the grace of the goſpel.

NOW this being the caſe, here is great encouragement to the unregenerate to ſtrive to enter in at the ſtrait gate, by a diligent attendance to preſcribed means. For however they are not at preſent intereſted in the ſpecial benefits of the goſpel-covenant, there is gound to hope that they may obtain an intereſt therein. God does not require them to ſeek for that good which he cannot honourably beſtow, or they are incapable of enjoying. The means God has required us to uſe for this end are wiſely adapted to it: And men are able to attend to theſe means by God's common aſſiſtance, as has been before largely proved. There is, as has been ſhewn, a work of the Holy Spirit preparatory to our believing to juſtification. And herein ſo much knowledge of the goſpel is conveyed to the mind, as not only convinces the ſinner that it is his duty to attend to the preſcribed means of grace, but alſo encourages him in this way to wait upon God. And I doubt not but that in the work of converſion, the knowledge of the truth revealed in the goſpel, together with the comfort and encouragement which it brings with it, does, many times at leaſt, if not commonly, enter the mind by ſuch gradual advances, that it is impoſſible to determine with any certainty, how far theſe illuminations and encouragements were preparatory to converſion, and at what point of time the principle of ſpiritual life was firſt infuſed; or when we were firſt enabled to diſcern the things of the Spirit of God in a ſpiritual manner, and beholding his glory exhibited in the goſpel, were thereby changed into his image.

THE ſum of what has been offered under this head of argument, is: The ſcriptures expreſly require and direct the unregenerate to attend to the outward means, whereby men are ordinarily bro't to the ſaving knowledge of the truth. Theſe commands are not founded upon a covenant of works, requiring perfcect obedience to the law of nature, in order to eternal life. Nor are they mere declarations of law or duty, without any encouragements to obedience; but are conſequent upon, and belong to that gracious conſtitution, which took place in the world upon the promiſe of a Saviour. Theſe duties are enjoined, as means of accompliſhing God's gracious purpoſes, in the ſalvation of ſinners, according to that new and gracious covenant, according to which, to him that worketh not, but believeth in him that juſtifieth the ungodly, his faith is imputed for righteouſneſs. The divine command then, conſidered in the relation it bears to the revelation of mercy, and the end for which it is given, not only lays an obligation of obedience upon the conſcience, of every one who hears the call of the goſpel, but alſo carries an encouraging motive to endeavours of obedience, antecedent to that faith in Chriſt, with which juſtification is connected by the divine promiſe. And there is therefore encouragement to the unregenerate to labour for the meat which endureth to everlaſting life, in ſuch a manner as they can, though they are morally unable to do ſo, in the manner they ought. Their endeavours in a way of attendance to preſcribed duties, however defective and unholy, have, by the appointment of God, a good tendency, and are well adapted to ſubſerve thoſe ends and purpoſes, for which they are deſigned and required by God. Indeed were it neceſſary, that they who obtain eternal life ſhould all work their way to it by perfect perſonal obedience to the law, or were any holy qualifications requiſite, to render us worthy objects of divine mercy, no endeavours of the unregenerate would avail to any ſuch purpoſes. But God's mercy is rich and free. It waits not for amiable qualifications in ſinners to draw it forth. God often bleſſes his own ordinances for ſaving good, to thoſe who do not attend upon them in a worthy manner. Sinners are ordinarily regenerated in the uſe of appointed means, Ordinarily God in the effectual diſpenſation of his grace meeteth with them, who attend with diligence on the outward means of it. He doth ſo, I ſay, ordinarily, in compariſon of them who are deſpiſers and neglecters of them. Sometimes indeed he goeth as it were out of the way, to meet with and bring home to himſelf a perſecuting Saul, taking of him in, and taking him off, from a courſe of open ſin and rebellion. But ordinarily he diſpenſeth his peculiar eſpecial grace, among them who attend to the common means of it. For he will both glorify his word thereby, and give out pledges of his approbation of our obedience to his commands and inſtitutions. Owen on the Spirit, pag. 193. but there was never one regenerated in a holy attendance upon them.

I HAVE now finiſhed what I propoſed to offer in confirmation of the doctrine I undertook to defend. It has required more pains and time than was expected, to carry the argument through the intanglement, into which it has been thrown, by the ſubtilty of diſputants. There are I know ſeveral things objected, which will require a due conſideration. But it is more than time to finiſh at preſent. Thoſe objections which ſeem moſt worthy of notice, ſhall be attended to in the next diſcourſe.

MY propoſed method now leads me to conſider ſome of the principal objections to the doctrine which has thus far been contended for. Though a well eſtabliſhed truth is not to be parted with, becauſe it may ſeem to be preſſed with ſome difficulties not eaſily removed (for there may be very puzling queſtions ſtarted about the moſt indiſputable truths both in nature and religion) yet it is a good ſervice to the cauſe of true religion, to take up the ſtumbling block out of the way. And this is what will now be attempted. And,

1. IT has been objected, that the duty which God requires of man, is either the righteouſneſs of the law, or goſpel holineſs: But the pretended duties to which unbelievers are exhorted, are neither of theſe. They are not the righteouſneſs of the law: For that requires perfect obedience, and denounces death againſt the ſoul that ſins. They are not goſpel holineſs: For that always flows from faith.—Theſe duties are then of an ambiguous kind, which have no encouragement or warrant in ſcripture.

HOWEVER plauſible this may appear, if it is cloſely examined, it will be found of no weight.—And that we may judge of the pertinency of this plea, we muſt endeavour to fix the meaning of the terms in which it is expreſſed.

IF by the righteouſneſs of the law is meant a righteouſneſs to be wrought by man as the matter of his juſtification, and ground of his title to eternal life; then it is denyed that this is any duty required of man. God has not commanded or encouraged any one to ſeek juſtification and eternal life by his own works, as the meritorious ground or condition thereof. Chriſt indeed exhorts his diſciples to be perfect: So does Paul exhort the Corinthians to perfect holineſs in the fear of God. Yet neither of them exhort to ſelf-juſtifying duties. Chriſt ſays alſo to the young ruler, if thou wilt enter into life, keep he commandments: And to the lawyer, love God with all thy heart, and thy neighbour as thy ſelf, and thou ſhalt live. But whatever was his deſign herein, it was not to enjoin or countenance an impoſſible, I may ſay, a criminal attempt, to merit eternal life by their own works. The Apoſtles teach us, that keeping the commands of God from faith in Chriſt, is the way to enter into the kingdom of God. But they never teach us to ſeek juſtification in the ſight of God by our own righteouſneſs. I allow then, yea I contend, that neither unbelievers nor believers are warranted by the holy ſcriptures to attempt any thing in a way of duty for the purpoſe above mentioned.

IF by the righteouſneſs of the law is meant obedience to the commands of God, from a regard to the authority of God; then I imagine that it is the duty of all, to whom theſe commands are made known, to obey them, whether they are believers or unbelievers. And they are warranted and encouraged by the word of God to endeavour to obey them.—Goſpel holineſs is defined by the Apoſtle, keeping the commands of God, And when men unregenerate attend to thoſe inſtrumental duties which are enjoined upon them, from a perſuaſion that God has commanded them to do ſo; then they ſo far obey the divine command, they do as they ought to do, and as they are encouraged to do, as has been proved at large.

FINALLY, if we underſtand by the righteouſneſs of the law a perfect compliance with the perceptive will of God; then it muſt be ſaid that this is the duty of all, and that all are warranted and encouraged to aim at perfection, though it is certain that none will ever attain to it in this world.

TO plead then in oppoſition to the arguments which have been offered in the preceeding diſcourſes, that no endeavours of obedience, which fall ſhort of legal perfection, are required or warranted in ſcripture to be performed by men, antecedently to their believing to juſtification, is plainly begging the queſtion. The contrary has been proved, viz. that ſuch endeavours of obedience as men are capable of before they are born again, though far ſhort of perfection, are by the divine command enjoined upon ſinners: And that there are encouraging inducements to ſuch endeavours in the word of God: And that theſe encouragements may be ſo far apprehended and believed by one who has not ſaving faith, that he ſhall be influenced thereby in his conduct. There is ſomething required of men in a way of duty, which they are warranted and encouraged to attend unto, previous to regeneration, and which they have a power by the common influence of the Holy Spirit ſo to perform, as that thoſe gracious ends, for the ſake of which it is required, may by this means be anſwered. And if any incline to expreſs their contempt of this aſſertion, by calling ſuch endeavours dubious or ambiguous, neither legal nor evangelical righteouſneſs, it need not move us. We are ſufficiently kept in countenance by the ſcripture commands and exhortations to the unregenerate, and by the commendation which the inſpired hiſtorian has given to the conduct of the prudent Deputy, and noble B • reans, which had a ſubſerviency to their obtaining faith.

2. IT is further objected, that to direct men to duties, as the way to obtain faith and regeneration, is to aſſert the expediency and neceſſity of a preliminary righteouſneſs of our own, to qualify us for the divine mercy: Which will, in its neceſſary conſequence, ſhut out thoſe who are utterly unworthy, from all comfort or benefit in and by the revelation of divine mercy by Jeſus Chriſt, deſigned for the relief and encouragement of the vileſt and guiltieſt of mankind.

I ANSWER, If it were pretended that mens attendance to the means of grace qualified them morally for the divine mercy, or rendred them worthy of a favourable regard, ſo that it was expedient or neceſſary that a ſinner ſhould be conſcious of ſome change in himſelf for the better, as a recommendation to the mercy of God, before he has any encouragement or warrant to hope in the mercy of God, and come to Chriſt for life, then I own there would be ground for this exception. But this pretence has been often rejected. Our aſſerting the obligation and advantage of attending the means of grace, does not in the leaſt clog the divine proclamation of mercy in the goſpel, or forbid the guiltieſt of mankind to take that comfort and encouragement which the ſaving truth is deſigned to convey to them, whenever it finds acceſs to their conſcience. Still it muſt and may be maintained, that whoſoever will may come and take of the waters of life freely. But no one will have an ear for this revelation of mercy, ſo long as he is ſtupidly inſenſible of the miſery of a ſtate of ſin and guilt, eagerly engaged in a courſe of wilful rebellion againſt the light of his own conſcience, and in purſuit of the vanities of this preſent world. The ſaving truth will not be received into the mind and heart of thoſe, who never attend to thoſe means, whereby the knowledge of it is conveyed. And therefore God has commanded ſinners to uſe theſe outward means; and by the influence of his Spirit theſe commands are inſtrumental to bring and keep them in the way of his bleſſing. It is indeed the duty of the unregenerate, to labour for the meat which endureth to everlaſting life, for they are commanded ſo to do. Yet it does not follow from hence, that God accompanies their endeavours with a bleſſing, from a regard to their performances, conſidered as their duties, or as inferring a worthineſs of his favour; but becauſe they are means of his appointment. To aſſert the neceſſity of human endeavours in this view, in order to converſion, is not ſurely to hold the neceſſity or expediency of a preliminary human righteouſneſs, to render us worthy of, or give us a right to the divine mercy thro' Chriſt.

BESIDES, if the guiltieſt and vileſt part of mankind are ſhut out from hope or comfort by our aſſerting the obligation and encouragement of mens uſing the means of converſion, in order to their obtaining converting grace. Methinks that doctrine is equally obnoxious to this objection, which teaches that the ſelf-righteous devotee is twofold more the child of hell, and in greater danger of damnation than the profane. If the goſpel doctrine muſt be ſet in ſuch a light as to carry a comfortable aſpect towards the ſecure and hardned ſinner, why not alſo towards the ſelf-righteous? But I forbear. The plain truth is, without ſubverting the goſpel proclamation, or holding the neceſſity of a preliminary human righteouſneſs to recommend us to the divine mercy, we may maintain that the ſelf-righteous muſt be humbled, and the careleſs awakened, and both as periſhing ſinners, equally deſtitute of a claim upon God's juſtice, wait upon him in the uſe of appointed means, for that free mercy, which is extended to all, and upon all that believe without difference; otherwiſe Chriſt will profit them nothing.

3. IT is objected, that the beſt actions of the unregenerate, are ſinful; ſo are an abomination in the ſight of God: He neither approves nor will accept them. Is it not then abſurd to ſuppoſe that God ſhould command and encourage ſuch actions as he hates, and will not accept?—I anſwer,

1. THOUGH the beſt actions of the unregenerate are ſinfully defective, yet there is in them ſomething good and right in its proper place and kind. This has been explained and proved under a former head; which I ſhall not repeat.

2. THOUGH God does not command and encourage ſin, yet he may and does command and encourage men to ſuch actions, which he knows that if they are done at all will be done in a ſinful manner. The beſt actions of believers have ſin adhering to them: Yet I think it will not be denyed, that they are bound and encouraged to ſuch duties. If God's commands are in themſelves good, and he has good deſigns in giving them, there is nothing unworthy of the divine perfections in ſuppoſing that our obedience to them is required and encouraged, however defective it may be. This does not imply his countenancing evil. So far as our actions are conformable to his commands, they are good, tho' much evil may be mixed with them. Again,

3. THESE actions which are materially good, and done according to the dictates of conſcience, are in ſome reſpects approved by God. Thus he did approve of what Jehu did in cutting off the family of Ahab, and deſtroying Baal out of Iſrael. And he accepted the repentance and reformation of the Ninevites ſo far, that he repented of the evil with which he had threatned them, tho' it is not thought that their repentance was to eternal life. No actions of the unregenerate are accepted as goſpel holineſs, or as ſacrifices of a ſweet ſmelling ſavour, rewardable with eternal bleſſings. But God uſually connects a bleſſing with their endeavours in a way of obedience to his commands, yea ſuch bleſſings as are ſubſervient to their eternal well-being. Whatever becomes of our reaſonings and concluſions concerning what is agreable or diſagreable to the divine perfections, facts will and muſt ſtand. The plowing of the wicked however ſinful, is commonly followed with the bleſſing of God's providence. And the reading, hearing, praying, &c. of the unregenerate, however unholy, is uſually followed with further knowledge, outward privileges, and inward influences of the Holy Spirit. We may be ſure that there is ſame miſtake in ſuch reaſonings, as lead us to conclude, that it is repugnant to God's perfections to do that, which is evidently and undeniably done by him.

I WOULD not however intimate, that God connects his bleſſings with the actions of men unregenerate, out of regard to any goodneſs or worthineſs in what they do, or as a reward of their obedience. This muſt be reſolved into his ſovereign pleaſure. When the man who was born blind, in obedience to the command of Chriſt, went and waſhed in the pool of Siloam, he did ſurely as he ought to do: And his conduct was approved. Yet his cure was not the reward of his obedience, though he had juſtly remained blind, had he refuſed to uſe the means preſcribed. It was ſovereign unmerited goodneſs that ordained both the end and means. So it is free grace that connects a bleſſing with our attending the means of converſion, and not the worthineſs of our performances. We do well to uſe the means of God's appointment: Yet the divine bleſſing is not the reward of our well doing, but flows from the meer favour and mercy of God. The caſe is plain enough, if we would not puzzle ourſelves with fooliſh ſubtilties. If our uſing the means of faith and converſion were as certainly and conſtantly connected with our underſtanding and believing the ſaving truth, as faith is with juſtification and ſalvation, yea if ſuch a connection was as plainly declared by a divine promiſe, there would be no more ground to infer, that God gives us faith as the reward of our uſing the means, than that we are juſtified by the merit or as the reward of our believing. The divine bleſſing however conveyed to us, whether mediately or immediately, flows from God's free grace, and not from a regard to any thing either done by us, or wrought in us. The idea of merit may as well be ſeperated from our actions, as from our paſſive perception.

4. IT is further objected, that if God prompts and aſſiſts and bleſſes our endeavours, then our friendly correſpondence with God is begun. But before men are united to Chriſt, and ſo juſtified by faith, there is no friendly correſpondence, between them and God:—They are the objects of his wrath and curſe. All the exerciſes of ſaving mercy to ſinners are thro' Chriſt, in conſideration of his merits, and conſequently preſuppoſe our union to and intereſt in him.

THE weakneſs and abſurdity of this objection, will appear from the following remarks.

1. IF all exerciſes of ſaving mercy towards ſinners preſuppoſe their union to and intereſt in Chriſt, then mankind were intereſted in Chriſt before a Mediator was provided. For I think it will not be denyed that the appointment of Chriſt to the office and work of Mediator, was an exerciſe of ſaving mercy towards men. And,

2. THEN ſinners are united to Chriſt before they believe on him. For certainly it is an exerciſe of divine mercy to ſend the call of the goſpel to men, and make them attentive to it, and thereby work faith in them. Yet I think it is granted on all hands, that it is by faith that we become united to Chriſt.

3. THEN we are united to Chriſt before we are united to Chriſt. For when ſoever, and however we are united to him, it cannot be refuſed, that our firſt ingrafting into him, is an exerciſe of ſaving mercy.

THE truth is, the promiſes of the goſpel covenant, viz. of pardon, ſanctification, and ſalvation, are made only to thoſe who are in Chriſt by a ſpecial and ſaving union: Which union takes place in and upon our believing. Till then we are under condemnation, and children of wrath. Yet God does in various ways exerciſe his mercy towards ſinners, before they are juſtified by faith in Chriſt. He gives them the good things of this life. He ſends the goſpel to them. He grants them ſpiritual privileges. He ſtrives with them by his Spirit, to excite and aſſiſt their attendance to the means of grace. And ſome he regenerates, and works faith in, ſo they are united to Chriſt federally and vitally, and inherit the promiſes of juſtification, and ſanctifying grace. In a word, God takes various methods, as ſeemeth good in his ſight, with ſinners, to draw them to Chriſt, that they may be ſaved. If this be what is meant by a friendly correſpondence between God and man, it is certain that this is begun before men are ſavingly united to Chriſt, and juſtified by faith in him. I deny not that theſe things are the fruits of Chriſt's mediation; or that ſo far as men are partakers of theſe favours, they are intereſted in Chriſt. But I maintain that theſe things do not preſuppoſe a ſaving union to, and intereſt in Chriſt. So the objection muſt unavoidably fall, as being pointed againſt undeniable fact.

OBJ. 5. BUT till ſinners are born again and believe in Chriſt, they are in a ſtate of condemnation. Is it not then a glaring abſurdity, to ſay that the ſcripture which expreſly excludes all ſuch from the kingdom of God, ſhould contain encouragements to them to hope for ſalvation? A ſentence of condemnation cuts off all encouragements, as well as promiſes.

I ANSWER.—It is granted that there is neither promiſe nor encouragement to an unregenerate unbelieving ſinner, that he may be ſaved, while he continues unregenerate and unbelieving. But it does not follow, becauſe a man is in a ſtate of condemnation, that there is no reaſon to hope that he may believe unto juſtification, and ſo paſs out of a ſtate of condemnation into a ſtate of ſalvation. For then the condition of every unbeliever would be abſolutely deſperate. The cloſeſt connection that ever any one ſuppoſed there was, between a ſinner's attending the means of converſion and obtaining converting grace, is perfectly conſiſtent with the goſpel declaration, "he that believeth ſhall be ſaved, and he that believeth not is condemned already." Theſe words only import, that faith is neceſſary to ſalvation, or that there are no promiſes of ſalvation to unbelievers; which I think was never denyed by any profeſt chriſtian; and concludes nothing againſt the ſtrongeſt aſſurance (even by a divine promiſe) of converting grace to the unregenerate, upon their ſeeking for it in the uſe of appointed means, which is however more than is here pleaded for. A promiſe of converting grace is not a promiſe of juſtification and ſalvation, nor is it inconſiſtent with a ſtate of condemnation: Eſpecially if (as we have been told) there are no promiſes of ſalvation to the grace of regeneration, (though inſeperably therewith connected) but to the exerciſes of the new nature in faith and repentance.—God promiſed his people, when under correction for their ſins, that he would give them a new heart: Yet I think no one will pretend that they were pardoned, or delivered from a ſtate of condemnation, till they repented.

OBJ. 6. Unbelievers do with their whole heart reject ſalvation by Chriſt; all their endeavours are acts of oppoſition to the way of life by him. Is it not then moſt unreaſonable to ſuppoſe, that ſuch endeavours ſhould conduce to their obtaining faith, or a new heart?

ANSWER I. This is not true without reſtriction. In ſome ſenſe perſons unregenerate may ſeek regenerating grace and ſalvation, as has been explained and proved at large formally. And they may alſo in ſome reſpects chuſe the way, or uſe the means in which theſe bleſſings are obtained. This they do when they attend to thoſe inſtrumental duties of reading, hearing, conſideration, prayer, which are the way and means, in and by which God is pleaſed to enlighten, humble, and convert ſinners, and ſo bring them into a ſtate of ſalvation.

ANSW. 2. Such endeavours as imply a rejection of ſalvation, and the way of ſalvation, in ſome reſpects, may be a means of obtaining that divine light and influence, which ſhall effectually overcome all our oppoſition to the goſpel, and cauſe us to embrace it with all our hearts, as a faithful ſaying and worthy of all acceptation. This is not hard to conceive of. Many by examining the evidences of the truth in order to oppoſe and confute them, have by this means been happily convinced. Yea it is no abſurdity in the nature of things, to ſuppoſe that there may be the moſt certain and conſtant connection between theſe things. Though men may have no ſpiritual ſenſe of the glory of the goſpel, or ſpiritual deſire to experience its transforming power, yet their attending the means of grace and inſtruction, may have a connection with, and conduciveneſs to this happy effect.

OBJ. 7. IF God has encouraged all thoſe to hope in his mercy who heartily deſire it, and aſk for it, the encouragement is as great as can be. Mercy is offered on the loweſt terms poſſible.

ANS. If a man muſt be conſcious of ſaving deſires, or in other words that his deſires of mercy are ſincere, holy and ſpiritual, before he can warrantably take any encouragement, or hope for any benefit in attending to the means of grace, then we muſt ſay, woe to that man whoſe confidence in the heartineſs and ſincerity of his deſires fails him.—If a ſaving deſire of mercy is neceſſary as a condition or qualification, for a man's obtaining any ſaving bleſſings from God, they ſurely are in a ſad caſe, who want this requiſite, and are unable to produce or create it in themſelves. Deplorable is the ſtate of the unconverted, if they muſt firſt have ſincere, that is, holy ſpiritual deſires of converting grace, before there is any ground to hope for their converſion, or any warrant or encouragement for their attending the means, in order to the effecting this bleſſed change.

THERE is encouragement to the endeavours of the unregenerate on waiting upon God for his ſaving mercy, yea ſuch encouragement as may reach, their minds, and influence their conduct, antecedent to their believing to juſtification, as has been formerly ſhewn. What the connection is between attending the means of converſion, and obtaining converting grace, depends merely upon the will of God: Its nature and degree are as God has ſeen, fit to ordain. And all reaſonings concerning this matter from the character or ſtate of the unregenerate, or the quality of their actions, are nothing to the purpoſe.

8. IT may be objected, that all the encouragements as well as promiſes of God to ſinners are in Chriſt. But they who with their whole heart reject Chriſt, as all unregenerate men do, are not in Chriſt. And it will overthrow the goſpel to ſay that there are any encouragements for ſuch.

THIS has been in effect anſwered already. If it concludes any thing in oppoſition to the doctrine we are pleading for, it concludes againſt the poſſibility of a ſinner's converſion or ſalvation. For I reckon it is a ſettled point, that a ſinner is not ſavingly in Chriſt previous to faith and converſion. And when any one will tell me, how it is conſiſtent with the goſpel, for God to beſtow faith or converting grace upon one who is not in Chriſt, I will tell him, how it is conſiſtent with the goſpel, for God to connect the beſtowment of this favour with the uſe of means, yea and declare this connection too, for the encouragement of ſinners in waiting upon him.If the author ſhould be thought to need an apology, for taking notice of ſuch trifling abſurd objections, as ſeveral of thoſe above mentioned ſeem to be; he has this to ſay, that when ſuch kind of arguments are gravely offered to the public, though men of better abilities may find better employments, yet it may not be amiſs for writers of a lower claſs, to ſhew, if they can, that ſomething may be ſaid in anſwer to them.

9. IT may be objected that the unregenerate are dead in ſin. They have no deſires of ſpiritual life. And to ſay that they may concur, or work with God in introducing a vital principle, or preparing themſelves for it, is as abſurd as it would be to ſay, that dead Lazarus did ſomething towards his reſurrection.

ANSWER. The nature and conſequences of ſpiritual death have in a former diſcourſe been enquired into. [To which the reader is referred for a particular anſwer to this objection.] And therefore 'tis ſufficient to ſay at preſent, that though an unregenerate man is morally unable to do any acts of religious obedience in a holy manner, yet he is able to attend the common means of converſion in ſuch a manner, that by the divine bleſſing, they may be effectual for thoſe good ends, for the ſake of which they are appointed and preſcribed.—

OBJ. 10. To ſuppoſe that the unregenerate are commanded and encouraged to ſeek ſalvation in attendance to religious duties, and that the grace of regeneration is ordinarily obtained in this way, ſeems not conſiſtent with the goſpel doctrine of ſovereign free grace. For then, we muſt conclude, that the divine favour is turned toward the ſinner, becauſe of ſome comparative worthineſs beheld in him; and ſo he has whereof to glory.

ANSWER. It is granted that God is ſovereign in the exerciſes of his mercy. His grace is freely beſtowed. He owes his favour to none, but has a right to do what he will with his own. But without the leaſt inconſiſtence with the ſcripture doctrine of ſovereign free grace, it may be maintained, that men are required to ſeek ſalvation in attendance to appointed means, and that there is ſuch a connection between ſeeking and obtaining, that they who uſe the means ſhould ordinarily attain to the end to which they are ſubordained. Yea if God be ſovereign in the exerciſes of his mercy, he may then certainly glorify his grace in ſuch a way, if he pleaſe, as well as in another. That doctrine rather detracts from the divine ſovereignty, which pretends from certain reaſonings about antecedent fitneſs, to determine, that it is unſuitable for the great God, to extend his unmerited mercy to ſinful creatures, in ſuch a way as has here been pleaded for. This I think may properly be called limiting the Holy One. Not that we are to ſuppoſe that the exerciſe of wiſdom and holineſs has no place in God's ſovereign appointments. But we muſt not object our preconceived notions of what is wiſe and fit, againſt the ways and diſpenſations of God.

DIVINE ſovereignty is manifeſted in appointing the way and manner in which, as well as the objects upon whom, the riches of free grace are to be diſplayed. God's favours are not the leſs free, becauſe diſpenſed in a certain eſtabliſhed order or method, and in the way of means, rather than in any other manner. It is ſovereign goodneſs that confers on men common, as well as ſpiritual and ſaving bleſſings: Yet we ſee, that in the common diſpenſations of providence, there is a connection between means and ends. It is ſovereign goodneſs that gives us the neceſſaries and comforts of life, with every other temporal mercy: Yet human endeavours are uſually requiſite, as means of acquiring theſe bleſſings.

WE muſt then ſay, that ſpiritual bleſſings are the free gifts of God, notwithſtanding they are beſtowed by God and received by us in a ſimilar way; or elſe we muſt ſay, that the good things of providence are not free gifts. There is as much reaſon for our neglecting all care about providing for a comfortable and honeſt ſubſiſtence in this world, leſt we ſhould intrench upon the ſovereign freeneſs of God's mercies, as to neglect the care of our ſouls, upon any ſuch plea, or pretence.— The common ſenſe of mankind would condemn his folly, who ſhould refuſe to labour for the meat that periſheth, or even eat or drink, or take any care of himſelf, leſt he ſhould diſown the free goodneſs of God in all his enjoyments. Why is it not then as abſurd, to refuſe to labour for the meat which endureth to everlaſting life, in the uſe of God's appointed means, leſt it ſhould imply a denial of the ſovereign freeneſs of divine grace?

WHATEVER connection there may be between our attending the means of grace, and receiving effectual influences from the divine Spirit, the ſovereignty of God in the exerciſes of mercy may be maintained to be fully conſiſtent therewith: And the glory of our ſalvation from firſt to laſt will be due to free grace. It was of God's free grace, that any of the children of men were choſen in Chriſt to ſalvation, before the foundation of the world. It was of grace that the mediator was provided, and his obedience and ſufferings accepted as the price of our redemption, and the way of reconciliation thro' him propoſed to us. It was by preventing grace that we have been prompted to attend to the outward means, whereby the benefits of redemption are applied to the veſſels of mercy. And it is by the ſpecial grace and influence of the Holy Ghoſt, that they become effectual to converſion and ſalvation.

OBJ. II. To direct men to ſeek ſalvatlon by attending the means of grace, (as they are called) will encourage them to depend upon their own righteouſneſs, and vainly attempt to recommend themſelves to God by their duties: which will lead them away from Chriſt, and the grace of God revealed in the goſpel, to truſt in themſelves.

ANSWER. Though it be true that ſelf dependence is very natural to fallen man, and though ſinners are perhaps always influenced in ſome degree by a ſelf-righteous ſpirit, in their acts of religious obedience, yet it is not true, that a diligent attendance to the means of grace has a tendency to confirm and encourage an undue dependance upon their own righteouſneſs and ſtrength. It has indeed a tendency to the very reverſe, to lead them to a right view of themſelves, which is the only effectual cure of a ſelf-righteous ſpirit. Many people ſeem to think, that ſinners which take moſt pains in religious duties, and ſtrive more earneſtly to enter into the kingdom of God, are the moſt ſelf-righteous, & diſpoſed to truſt in their own performances. But this is a miſtake. They who are moſt ſerious and engaged in ſtriving to enter in at the ſtrait gate are uſually more ſenſible of their manifold defects, than ſuch as live in a ſtupid neglect of religious duties, or a careleſs attendance to them. They who are awakened, and earneſtly engaged in the concerns of their eternal ſtate, are more likely to be convinced of the breadth and ſpirituality of the divine law, the ſinfulneſs of their own hearts and lives, and that they have no righteouſneſs by which they can be juſtified in the ſight of the holy God. I grant that an awakened ſinner may be very much influenced by a ſelf-righteous ſpirit, in his religious endeavours; but he is not uſually ſo much under it, as they are, who are careleſs, and take little pains about the things of their eternal peace. And if he perſeveres with ſeriouſneſs and earneſtneſs, preſſing into, or towards the kingdom of God, there is a probability that he will at length be ſenſibly convinced of the inſufficiency of his falſe confidences, in which he uſed to ſeek ſhelter when preſſed with conviction of ſin, as to abandon them all, and fly for refuge to lay hold on the hope ſet before us in the goſpel.

FOR it is to be remembered, that the ordinances of Chriſt on which ſinners are called to attend, are deſigned and adapted, to convey that light and inſtruction to their mind, whereby their miſtakes may be diſcovered and corrected. The reading and preaching of the word are means of divine appointment, to turn men from darkneſs to light. The goſpel revelation is ſtrongly pointed againſt the error of thoſe who eſtabliſh and truſt in their own righteouſneſs, rejecting the righteouſneſs and grace of God. Now an attentive reading, hearing and meditating on the great doctrines of the goſpel, has a tendency, by the bleſſing of God, to lead them into juſt views of things, and detect thoſe errors which lay the bottom of their ſelf-righteous confidence.

MOREOVER, we ought to conſider well what we mean, when we ſpeak of regarding or renouncing our own doing. For it muſt be acknowledged, that our endeavours in attendance to duties are, in ſome reſpects, and in their proper place, uſeful and neceſſary, and ought ſo to be conſidered by us. In other reſpects our performances are of no account at all. We muſt not think that any thing which a ſinner can do will avail in the leaſt degree to atone for his ſin, or merit ſalvation, or move God's pity, &c. But we muſt not ſay that human endeavours are uſeleſs in every reſpect. They have a ſubſerviency to the converſion and ſalvation of mankind, and are therefore required and encouraged by God. And we may warrantably hope for the divine bleſſing, when we are excited and enabled to uſe the means by which it is uſually obtained. I frankly own, that I cannot underſtand the conſiſtency of exhorting men to duties, and yet at the ſame time requiring them to diſregard and overlook them, as wholly uſeleſs in every reſpect, abſolutely good for nothing. And however people may eſſay to do ſo, they will always find it an impoſſible attempt. They may be regarded in their proper place, of ſubſerviency to our eternal intereſt, without a ſelf-righteous dependance on them. If any one is at a loſs how to conceive of this, let him conſider, that the faith, repentance, and good works of true chriſtians, are in their place uſeful and neceſſary to ſalvation, and may properly be attended to; and regarded by them in this view. Yet a ſelf-righteous attention and regard to our own character is always ſinful, and contrary to the goſpel: Which ſhows, that there may be a reſpect to our own works, which is not ſelf-righteous. Hence we find Paul rejoicing in the teſtimony of his conſcience, that in ſimplicity and godly ſincerity, he had his converſation in the world; and exhorting profeſſed believers to prove their own work, that they might have rejoicing in themſelves, and not in another. It is not a ſelf-righteous dependance upon their own works, for men to hope for a bleſſing in the uſe of thoſe means which God has preſcribed and encouraged them to, if their hope does not ſpring from the ſuppoſed worthineſs or merit of their own performances, but from the will and gracious appointment of him, who worketh all things according to the counſel of his own will.

LASTLY, the words of the Prophet Iſaiah may be objected, I am found of them that ſought me not.

ANSWER I. The Prophet in theſe words foretells the converſion of the Gentiles, this is the moſt obvious meaning they exhibit; and they are accordingly underſtood and applied by the Apoſtle. I am ſought of them, ſays God, that aſked not for me, that is by the heathen who once aſked not for me, nor knew me. I am found of them, that formerly ſought me not, but paid all their worſhip to idols and falſe gods. But theſe words do not imply that God manifeſts himſelf ſavingly to men, before they ſeek him, by an attendance to thoſe means whereby he makes himſelf known: No more than the firſt clauſe of the verſe, I am ſought of them that aſked not for me, imply that God is ſought before he is aſked for.

2. IT is granted that God viſits men with the call of the goſpel, and influence of his Spirit, previous to their ſeeking him. That is, divine grace prevents or is before hand of human endeavours. But this is not inconſiſtent with the doctrine I have here been defending. For there is a work of the divine word and Spirit preparatory to regeneration & converſion; whereby ſinners are influenced & enabled to wait upon God in the uſe of means, and hear his voice ſpeaking peace to their conſciences in the goſpel.

3. THOUGH it be granted, that God may and does ſometimes work faith in the hearts of men without any uſe of the common means of grace, as in the inſtance of Paul's converſion, yet this is plainly extraordinary; and is to be reckoned among his miraculous operations, as much as revealing his will by an audible voice from heaven. The ſame Saul, who was ſurprized on the road to Damaſcus, declares expreſly, that this is not the ordinary way in which God calls ſinners to the faith and grace of the goſpel. Nothing can be concluded againſt the neceſſity of attending God's common preſcribed means, from ſuch extraordinary diſpenſations.

THESE appear to me to be the moſt conſiderable objections that we are at preſent concerned with. Whether they are of ſufficient weight to invalidate the foregoing arguments, let every one judge for himſelf in ſimplicity and godly ſincerity. And ſo I have in ſome manner conſidered and ſpoken to the ſeveral particulars propoſed, for the illuſtration and proof of the doctrine. The next diſcourſe will finiſh our preſent undertaking, with pointing out ſome of the uſes to which the truth thus far inſiſted on is to be applied.

AS every truth of divine revelation is profitable for doctrine, reproof, correction, and inſtruction in righteouſneſs, ſo we may conclude, that thoſe truths are eſpecially uſeful, which are plainly declared, and frequently inculcated. Such I apprehend is the doctrine, which has thus far been treated of. To direct you to a right improvement and application of what has been delivered, ſhall be the buſineſs of this diſcourſe, with which I ſhall ſhut up the whole argument. And as I have dwelt longer upon it than was intended, or expected, what remains muſt be diſpatched, with all poſſible brevity. And,

1. WE may hence learn, in what manner ſinners are to be addreſſed, in the diſpenſation of the word. In general, the doctrines and precepts of the goſpel muſt be opened, vindicated and applied. But then the ſpecial caſes of different perſons require particular applications ſuited to them. And it muſt be the concern of the faithful and wiſe ſteward, to give to every one his portion in due ſeaſon. He muſt ſtudy to ſhew himſelf approved of God, a workman that neeaeth not to be aſhamed, rightly dividing the word of truth He muſt endeavour to the beſt of his ſkill, that each one may receive that inſtruction, and attend to thoſe admonitions from the word of God, which are moſt ſuitable to his particular caſe. The hearers of the goſpel are very apt to make a wrong application of divine truths. Particularly impenitent ſinners often comfort themſelves with promiſes, which belong only to true believers. It is therefore neceſſary that men be urged unto, and directed in the work of ſelf-examination; cautioned againſt falſe marks of grace, and the miſapplication of true ones: And then perſons are to he accuſſed according to their different characters, with ſuch inſtructions and exhortations, as are beſt adapted to their caſe and circumſtances. If we attend to the diſcourſes of Chriſt and his apoſtles, (not to mention the prophets under the old teſtament) we may perceive a plain difference in their addreſs, when ſpeaking to ſinners, and ſaints. And we may and ought ſurely to aim at the imitation of ſuch unexeptionable patterns.

AS the caſe of thoſe who are in a ſtate of ſin and guilt, is greatly different from the caſe of thoſe, who being juſtified by faith have peace with God; ſo there is a manifeſt difference between the ſecure, and the awakened ſinner; which ought to be regarded in addreſſing the counſels of heaven to them. The firſt thing to be attempted with the careleſs ſinner, is to put him upon conſideration, and convince him of his ſin and danger. For 'till this is effected, the revelation of divine grace in the goſpel, deſigned for the comfort and relief of the guilty, will not be attended to, and cordially embraced. But when by the influence of the divine Spirit, a conviction of ſin is faſtened upon the conſcience, then the ſinner muſt be ſolemnly reminded of the danger of relapſing into his former carnal ſecurity; and accordingly he is to be cautioned againſt whatever has a tendency to harden the heart, ſear the conſcience, and quench the Spirit. The goſpel way of ſalvation muſt be plainly declared, the evidence and excellency of the ſaving truth diſplayed, an hearty acquieſcence in the goſpel covenant urged, and the neceſſity of a ſupernatural influence in order to regeneration and converſion, muſt be aſſerted. In fine, a diligent attendance on the means of grace muſt be ſo inculcated and encouraged, as is beſt adapted to the deſign of God in preſcribing them viz. that conviction and humiliation may be promoted, and the ſinner led to Chriſt: Not that a ſelf-righteous peace and ſecurity of conſcience be encouraged, or divine mercy expected as a congruous reward of human endeavours.

SOME it is likely will pervert ſuch counſels and directions to the encouragement of phariſaical pride, how cautious ſoever we may be to guard againſt ſuch an abuſe. But we ought notwithstanding to declare the whole counſel of God, and keep back nothing that may be profitable to the ſouls of men. The doctrine of free grace has alſo been abuſed into an encouragement to ſin; yet every chriſtian ought to aſſert it, and contend for it. Whoever ſo perverts the goſpel, as to encourage himſelf either in a proud dependance upon his own righteouſneſs and ſtrength, or a careleſs neglect of duty, does it as his peril, and muſt bear his iniquity.

2. FROM what has been offered in the preceeding diſcourſes, it appears that they are to be reproved, who indulge themſelves in a careleſs neglect of the means of grace, or labour for the meat which endureth to eternal life in other ways, or for other ends, than God has required; or who encourage others in ſuch neglects and miſtakes. To each of theſe caſes I ſhall ſay ſomething diſtinctly. And,

(1.) TO thoſe who do not labour at all, who uſe no endeavours, to obtain the meat which endureth to everlaſting life. And how many are there of this character, careleſs ſinners, who live as if they had no ſouls to ſave or loſe; as if all that the ſcriptures teach us, concerning the judgment to come, the joys of heaven and the ſorrows of hell, were idle dreams not to be regarded; and their only concern were to provide for the preſent life, having nothing to expect beyond the grave.

I NEED not, I ought not to make any apology, for addreſſing you with all the boldneſs and plainneſs of reproof for your inexcuſable neglect of duty and intereſt. At the ſame time a poor ſinner, who muſt own, that the point and edge of the ſevere things he has to ſay to others falls deeply upon himſelf, ought not to glory over the moſt obnoxious, or bring railing accuſations againſt them; but remember to pay all men that honour and reſpect which is due to them; In meekneſs inſtructing them that oppoſe themſelves, if peradventure God will give them repentance; and that they may recover themſelves out of the ſnare of the evil, who are led captive by him at his will.

WERE you indeed like the horſe and mule which have no underſtanding, you would not have ſin, tho' you ſhould live like the beaſts that periſh. But the inſpiration of the Almighty hath given you underſtanding, and made you capable of enquiring after God your maker. You have immortal ſouls, in danger of everlaſting deſtruction, but yet through the mercy of God, and the mediation of Chriſt, capable of eternal ſalvation. And now is your accepted time, and day of ſalvation. The door of hope now ſtands open to you; and you are commanded to ſtrive to enter in; to ſeek the Lord while he may be found, to call upon him while he is near. You have all fit encouragement to do ſo. Is it not then folly and madneſs beyond the poſſibility of exaggeration, for creatures in ſuch a ſtate to compoſe themſelves in ſtupid ſecurity, ſinking to irretrievable ruin, and not endeavour, or uſe the means which God has preſcribed, to obtain a lot in the heavenly inheritance? Is it of more neceſſity or importance to you to make proviſion for the fleſh to fulfil the luſts thereof, than to ſecure that better part which never ſhall be taken away. Thoſe objects you are now ſo eagerly purſuing, while you neglect the care of your ſouls, will ſoon fail you. Your life itſelf is a vapour, preſently vaniſhing away. All your acquiſitions of worldly goods, will ſoon be of no more advantage to you than your laſt night's dream. But the joys and ſorrows of the world to come are weighty and durable.

I KNOW men are full of excuſes, when they neglect to comply with their duty▪ Secure ſinners may perhaps plead, as I have ſometimes heard them, that they have no power to do any thing required of them in a right manner: That it were as well to attempt nothing in a way of religious obedience, as not to act from gracious principles: That the prayers of the wicked are an abomination; and that God is found of them that ſeek him not, &c. And I wiſh there were no reaſon to complain of ſome profeſſed chriſtians, for teaching unſound doctrines upon this head. The moſt colourable pleas, whereby ſinners may be tempted to quiet themſelves in a careleſs neglect of their ſouls ſalvation, have been in ſome manner conſidered and confuſed. And though I doubt not but ſome are ſo ingeniouſly wicked, as to be able to make ſhrewd replies to all that has been, or can be offered to this purpoſe, yet the day is coming, when all their vain pleas, will be effectually ſilenced, and their mouths ſtopped. And they will mourn in earneſt that they have hated inſtruction, and hardned their heart againſt reproof; and that when they had ſuch a price in their hand, they had no heart to improve it.

(2) WHAT has been offered on our preſent ſubject, may be applied for the reproof and correction of thoſe, who though they take pains in ſeeking ſalvation, yet do not ſeek in the way that God has preſcribed. They make uſe of means of human invention, and not of divine inſtitution. Of this error the church of Rome is to a great degree guilty, whoſe religious ſervice is quite over-run with ſuperſtition & will-worſhip, yea with idolatry, and abominable wickedneſs. And many othrrs are to be reproved, for leaving the ordinances and commands of God, and betaking themſelves to human inventions. We have no reaſon to hope, that God will accompany with his bleſſing thoſe religious obſervances which he has not required. Theſe things will rather inflame his jealouſy, and provoke him to withdraw his benedictive preſence from thoſe who are occupied therein.

THEY alſo are to be reproved, as not ſeeking in the way of God's appointment, who allow themſelves in the neglect of ſome means which they are commanded to attend to, though they do not wholly neglect all. Our attending public ordinances, will not ſuperſede the neceſſity and uſefulneſs of the more private duties of reading, meditation, and prayer. Nor will our obſervance of theſe, excuſe our forſaking the aſſemblies for publick worſhip. And the moſt punctual and exact attendance to devotional exerciſes public and private, does not diſpenſe with our obligation to watch and guard againſt temptations, &c. Surely it is preſumption for any to declare practically a contempt of any divine ordinance, as uſeleſs, or unneceſſary. God will honour all his inſtitutions. And perhaps this is one great occaſion why many who ſeek to enter in at the ſtrait gate are not able, viz. that they are not careful to avoid every thing which may be an impediment to their entrance, and uſe all thoſe means which God has preſcribed, in order to their converſion and ſalvation.

(3.) THEIR error is alſo to be reproved, who propoſe wrong ends in their religious performances. This is a common miſtake, and of bad tendency. I grant that no unregenerate man acts for holy ends: Yet it muſt be maintained, that they are capable of acting for ſuch ends as are in themſelves lawful and good, in their proper place, though corrupted by a ſinful defect. And tho' this defect muſt not in any meaſure be countenanced, yet men may properly be exhorted and encouraged to do what is materially good from a defective end, rather than not do it at all; as has been formerly declared and vindicated.

WHILE we inculcate the neceſſity of human endeavours, we muſt take care not to countenance or abet the abuſe of them. This muſt be teſtified againſt and reproved with all confidence. And it ſhould be the concern of every one, as he tenders his ſoul's ſalvation to guard againſt ſo common and dangerous an error. In particular, they who by attending the means of grace are ſeeking to eſtabliſh their own righteouſneſs, or acquire a peculiar claim to the divine mercy, as ſubjects morally qualified for it, or worthy of it, may find matter of reproof and correction in the preceeding diſcourſes. While you act with ſuch views as theſe, you do but ſpend your money for that which is not bread, and your labour for that which ſatisfieth not. As the caſe is with you at preſent, God does not require you to endeavour after, or even deſire any perſonal worthineſs, as a recommendation to his favour, or meritorious ground of juſtification. The righteouſneſs of Chriſt ſo fully and effectually anſwers the purpoſes of an atonement, and ranſom, and ground of acceptance, that all deſires of contributing any thing hereto by our own righteouſneſs, as co-efficient with his merits, is now become not only vain, but criminal and pernicious.Perhaps it will be ſaid, that if men unregenerate attempt any thing in a way of religious obedience, they will certainly and unavoidably act for ſelf-righteous purpoſes. For they can propoſe no other ends. And it is in vain to exhort men to act while we take away the end of action. I anſwer this is not the place to diſpute theſe matters, and indeed it is unhappy that a ſubject ſo important and practical has been ſo embarraſſed with diſputes. But however let it be conſidered, Firſt. Suppoſing that ſinners do always act for ſelf-righteous ends, their error is nevertheleſs to be reproved. This is the fault, and not merely the unhappineſs of depraved nature. They are to be called to diligent endeavours, and at the ſame time every corruption or defect therein muſt be duly teſtified againſt. Perhaps believers are never quite free from the influence of a ſelf-righteous ſpirit, in any acts of religious obedience. And it is certain that they are ſinfully deficient in their beſt duties. Yet they are to be preſſed to duties, notwithſtanding this corrupt alloy, which is however to be reproved, and they to be called upon to purge it out more and more. Secondly. Unregenerate men may, in attending the means of grace, act for other ends than to eſtabliſh their own righteouſneſs, in oppoſition to the righteouſneſs of God; even for ſuch ends as however defective, are not in themſelves ſimply unlawful. There are other motives to duty, beſides the hope of working out a juſtifying righteouſneſs, which an unregenerate man is capable of being influenced by. Thirdly. The work of conviction and humiliation uſually proceeds gradually, as well as the work of ſanctification. It is by degrees that men are brought off from their falſe confidences. In ſome a ſelf-righteous ſpirit reigns without controul; in others it is much checked and diſturbed by conviction, and even wounded to death. A juſt view of the divine law will do this, without a ſaving belief of the goſpel. And when men begin to be convinced of the vanity of their falſe confidences, they are capable of receiving reproof for their paſt error, and of being upon their guard againſt deception for the time to come. And if they do ſo, and continue attentive to the means of further light and conviction, there is reaſon to hope that they will at length come out of the darkneſs and deluſion of a ſtate of ſin, into the light of a new and divine life. In fine, if the unregenerate are not to be directed to attend the appointed means of grace, leſt they ſhould act from a ſelf-righteous ſpirit, then neither ought they to neglect them, leſt their neglect ſpring from the ſame principle. Some men may take as much pride in ſitting ſtill, as others do in working. They may glory over phariſees with the ſame ſpirit, as phariſees did over publicans.

WHILE you act with ſuch miſtaken ends and views, you do but weary yourſelves in vain; and prevent the means preſcribed by the compaſſionate Phyſician of ſouls, to an intention for which they were never deſigned. If ever you receive any ſaving benefit by attending the means of grace, theſe falſe ends muſt ſooner or later be given up. Nor will you regret the loſs of ſuch deluſive hopes, when you find your endeavours animated by more comfortable views, than while engaged in fruitleſs ſelf-righteous labours, and your path, as the riſing light, ſhining more and more to the perfect day.

(4.) THEY are alſo to be reproved, who encourage in others a neglect or abuſe of the preſcribed means of grace. I doubt not, indeed, but ſome mens hearts are better than their heads, and that they may be ſo impoſed upon, as to admit in ſpeculation, and plead for unſound opinions, contrary to their own experience, temper, and practice, though they are ſtrangely inattentive to it. But that charity which inclines us to think favourably of them, ſhould excite us with confidence to reprove their errors. They are earneſtly to be oppoſed, who teach that the ſcriptures do not require and encourage ſinners to labour for the meat which endureth to everlaſting life. Such doctrines are falſe and dangerous, tending to quiet the moſt preſumptuous and hardned ſinners, in their deſtructive courſes. And O how dreadful muſt it appear, to every one who has any ſenſibility of heart, to deceive poor ſinners to their deſtruction, and be curſed by miſerable wretches in the flames of hell, as the authors of their eternal ruin, by encouraging, under any pretence whatever, a diſregard to God's commands!

AND if the abuſe of the preſcribed means of grace be ſo great and dangerous an evil as has been declared, then they are to be reproved, who encourage and confirm men herein; ſuch are herein phyſicians of no value. How unhappily are they employed, who inculcate duties upon ſinners only in a legal manner, and for legal purpoſes, that they may hereby render themſelves worthy of ſalvation, and eſtabliſh their own righteouſneſs, in the place of the Redeemer's merits. Surely Paul would not have oppoſed with ſo much vehemence thoſe who in this manner fruſtrate the grace of God, if he had not thought them worthy of ſharp reproof.

BUT I cannot undertake to point out and illuſtrate all the uſes of our doctrine. I only aſk your attention to the EXHORTATION, which ſpeaks in the firſt place to the hearers of the goſpel in general. Take heed that you neglect not a diligent attendance to thoſe divine ordinances, in which God has directed and commanded you to ſeek to him, and wait upon him. Endeavour, in the beſt manner you can, to obſerve the ordinances and commandments of the Lord, whether you are in a ſtate of regeneration or not. If you think to wait 'till a ſaving change is evidenced to you, by ſome immediate ſuggeſtion, or otherwiſe, before you give a practical attention to the precepts of the goſpel directed to you, there is danger of your being given up, either to enthuſiaſtic deluſion and a reprobate mind, or to greater hardneſs of heart. You will never attain to the aſſurance of hope, or be certain that your faith is ſincere, 'till its fruits appear, to the ſatisfaction of your own conſcience. Let no ſcruples about your good eſtate, keep you back from a ſerious compliance with your duty, according to your preſent light and ability. Read the word of God with ſerious attention. See that you deſpiſe not him that ſpeaketh. Hear the word preached. Make the beſt uſe you can of human inſtruction, but call no man father upon earth. Weigh well the evidences of every doctrine that challenges a religious regard. Examine yourſelves by the unerring oracles of God. And be daily addreſſing your earneſt ſupplications to the Father of lights, and God of all grace, that he would extend his mercy to you, and grant you that light and grace whereby you may glorify him, and be forever happy in his favour. This is your duty, and to this you are encouraged, whether you are regenerate or not.

May a perſon who is unregenerate pray for the spirit of regeneration to effect that work in him? Anſwer, Perſons convinced of ſin, and a ſtate of ſin, may and ought to pray, that God by the effectual communications of his ſpirit unto them would deliver them from that condition. This is one way whereby we flee from the wrath to come. The eſpecial object of their ſupplications herein is ſovereign grace, goodneſs and mercy as declared in and by Jeſus Chriſt. Such perſons indeed cannot plead any eſpecial promiſe as made unto them, but they may plead for the grace and mercy declared in the promiſes, as indefinitely propoſed to ſinners. It may be they can proceed no further in their expectations but unto that of the Prophet; who knoweth if God will come and give a bleſſing, Joel 2.14. Yet is this a ſufficient ground and encouragement to keep them waiting at the throne of grace. Owen on the Spirit, pag. 361.

Deus non jubet impoſſibilia, • ed jubendo monet et facere quod poſſis, et petere quod non poſſis. Auguſ.—