THE corruption and folly of man appears not more remarkable in any thing, than in preferring the empty enjoyments of this world, to glory, honour and immorta­lity in the world to come. The most careful diligence and pains are thought well bestowed, in making provision for the sup­port and delight of the body; but in the con­cerns of our eternal peace, the coldest wishes and feeblest endeavours commonly suffice; notwithstanding our future interests are as much more important than our present, as the hea­vens are higher than the earth.

[Page 4]AND because this is a very common as well as dangerous error, we find many reproofs and cautions pointed against it in the word of God; but in no part of these sacred writings more, than in the discourses of our blessed Saviour, who came into the world to redeem us from our iniquities, deliver us from this present evil world, and teach us the words of eternal life.—He it is who speaketh in the words which have now been read, which, whether we consider the authority with which they are enforced, or the importance of the instruction therein contained, deserve our serious and particular attention.

THAT we may understand the true meaning and purport of our text, so as to receive that instruction which it is designed, and adapted to convey to us, it is proper that we take notice,

IN the first place, to whom these words were addressed.—And our context informs us, that these were Jews, who followed Christ in multi­tudes with great professions of respect; but their notions of his character were quite wrong, and their views or expectations mean and un­worthy. They were no true believers in him, but were influenced in their whole conduct to­wards him by carnal motives. In this view Christ regards them, in this character he ad­dresses them in our text. The primary inten­tion of these words, we are sure then, was not to instruct his disciples, but the carnal Jews, who followed him for the loaves. This appears from the verse immediately foregoing; where­in our Lord, like a faithful teacher, who sought [Page 5] to be serviceable to them in their best interests, rather than ingratiate himself with them by po­pular artifices, charges their hypocrisy upon them freely and plainly—"Ye seek me not," says he, ‘because ye saw the miracles, but be­cause ye did eat of the loaves and were filled.’ Ver. 26. q. d —Though you pretend to honour me as a teacher come from God, because you have seen the miracles I have wrought before you, yet I know this is not the true spring of your zeal to find me, and resort to me; but it is because you have been fed with my provisi­ons, without any cost or expence of yours. Your view is not to be instructed by me, but that you may again eat your fill of bread.

WE may note in the second place, the sub­stance and matter of the instruction, which our Lord here gives them. He prescribes duty, expressed both negatively and positively— La­bour not for the meat that perisheth, but for that which endureth to everlasting life. The phrase implies a serious concern, and diligent endea­vour, as has been remarked by critics. ^* It de­notes an active exertment of ourselves, in order to obtain the end, or good proposed. The de­sign of this command, is not only to declare to the Jews, to whom it was given, what was their duty, but also to encourage and persuade them to a practical attendance thereunto. There is an en­couraging motive or inducement couched in the command, and plainly intimated in the manner in which it was delivered.

[Page 6]IT will be proper to remark once more, the object of those endeavours here enjoyned, or what it was that the persons addressed in the text were required to labour for— Not for the meat that perisheth. There is a Hebraism in this phrase. The negative particle is to be un­derstood not absolutely, but comparatively.—The sense is, Labour not SO MUCH BY FAR for the meat that perisheth. Meat here is to be taken by a Synecdoche, for all kind of provisi­ons, for the support, and refreshment of the body. These things should not be sought after, in comparison with the meat which endureth to everlasting life. What is intended by this me­taphorical expression, the meat which endureth to everlasting life, we may learn from the following context, ver. 32. and onward. ‘Moses gave you not that bread from heaven, but my fa­ther giveth you the true bread from heaven. For the bread of God is he that cometh down from heaven, and giveth life unto the world. I am the bread of life: He that cometh unto me shall never hunger, and he that believeth on me shall never thirst.’ The meaning of which is, that the doctrine concerning Christ, received by faith, is thro' the influence of the Holy Spirit, the support of the divine life; the spiritual food, whereby our souls are nourished unto life eternal. The immediate object of faith is Christ, as exhibited in the divine testi­mony concerning him. In receiving this doct­rine into our hearts we receive Christ, and as it were feed upon him, to our spiritual nou­rishment; or as it is expressed in ver. 53. we [Page 7] eat his flesh, and drink his blood: That is, we feast our souls with the doctrine of his atone­ment. That this is the true meaning of these expressions, appears from ver. 35. where after asserting that he was the bread of life, he quits the metaphor he had been pursuing, and says, "he that cometh unto me shall never hunger, and he that believeth on me shall never thirst." Believing on Christ, and coming to him, and eating the bread of life, are expressions of the same import, mutually illustrating each other. The plain sense of which is, receiving him as proposed to us, in the gospel-doctrine concern­ing him. This spiritual food then, which our text exhorts to labour for, is Christ with his benefits, exhibited in the gospel as the object of faith, or, which comes to the same thing, it is the divine testimony, admitted into the mind and heart, or it is faith objectively considered. To labour for this meat then, is to labour that the saving truth concerning Christ, may have access to the heart; or, in other words, to la­bour for that faith by which the just live, and which is, as it were, the food of their souls; that faith whereby the divine life is ingenerated, and whereby it is supported. For this bread of life not only preserves, but gives life to the world. Tis the same thing that Peter calls the incorruptible seed of the word of God, which liveth and abideth forever, whereby, when re­ceived into the heart by faith, we are born again. It may be added, that as man's natural life sub­sists not by bread alone, but by God's word of blessing, so the benedictive influence of the [Page 8] Holy Spirit must accompany the bread of life, that our souls may be in health and thrive and prosper.

THE sense of our text then may be given in the following paraphrase, q. d. ‘This meat for which you take so much pains will perish, as well as the life that is supported by it: It ought not therefore to be the chief object or end of your cares and labours. Spend not your thoughts and strength for the empty short-liv'd enjoyments of this world, which will never satisfy, and soon will fail you. But as you have an eternal interest at stake, let that be minded in some proportion to its im­portance. Let it be your principal concern and endeavour, to obtain that spiritual under­standing and belief of the truth, which I have declared unto you (wherein I the bread of life have been exhibited, as the object of faith) and those influences of the Holy Spirit in and with the same, by which that divine life may be ingenerated, and supported, which faileth not, but endureth forever.’

THE text thus opened will naturally suggest to us these two doctrinal truths, viz.

FIRST. That the soul is to be preferred to the body, or the interests of the world to come, are vastly more important than all the interests and enjoyments of this life.

SECONDLY. That it ought to be the chief concern and endeavour of those who hear the [Page 9] call of the gospel, to secure their eternal inte­rest, and in order thereunto, obtain that faith in Christ, and that grace or influence of the Holy Spirit, which are necessary to salvation.

THE first of these points, tho' it might pro­fitably be enlarged upon, I shall wholly pass o­ver; as I think it must be readily owned by all, who have any serious regard for the plainest dictates of reason or scripture. ^* The second will also, I think, be allowed, at least as to the substance of it, so far as it respects true believers. But whether the gospel has any commands or encouragements, for sinners to labour for the meat that endureth to everlasting life, previous to regeneration, and saving faith, is a point in which professed christians have not been so uni­versally agreed. And they who have professed an agreement in the simple affirmation of it, have yet differed considerably in their manner of explaining and defending it. I have there­fore thought, that it might be of good use, for the direction and satisfaction of serious minds, that this matter be carefully enquired into, and the scriptures diligently searched upon it. And this is what I have proposed, by divine assist­ance, to attend unto, in this and some following discourses. I shall therefore endeavour to ex­plain and confirm this proposition, which I think appears plainly to be implied in, and grounded upon our text; viz. That the hearers of the [Page 10] gospel, antecedent to their believing in Christ savingly, are commanded and encouraged, to make it their chief concern and endeavour, to obtain that faith and grace of the Holy Spirit, which is necessary to justification, and salvation.

IT would not be foreign to my text, to en­quire what is the nature of saving faith, consi­dered objectively, as the meat itself which gives and supports that life of which believers are par­taker; and subjectively, as it denotes our re­ception of this spiritual food; as also how faith under both these considerations is the means of our obtaining and enjoying life, judicially, in our justification, and adoption; spiritually, in regeneration and sanctification: But it is not my design, at present, to prosecute the subject in this extent.—What I propose is to consider the obligation, and encouragement of the un­converted, to labour, or use endeavours, to ob­tain salvation; and in order thereunto, to seek for converting grace, and saving faith.—And the method in which, I shall prosecute this design, is as follows.

I. I WOULD shew what those endeavours are, which are here intended.

II. ENQUIRE whether men, without regene­rating grace and saving faith, have any power or capacity for such endeavours.

III. CONSIDER why these endeavours are supposed to be prescribed, or what good ends they may subserve.

[Page 11]IV. PROVE that unconverted sinners are bound, and encouraged, thus to labour for the meat that endureth to everlasting life.

V. ANSWER objections.

I. OUR first business is to declare what are those endeavours or duties which are here in­tended. And as it is not my design under this head to vindicate the obligation of these duties, or inculcate an attendance to them, but only shew what I would be understood to mean by those performances, which are supposed to be required of men unregenerate, I shall aim at brevity.

THE duties or endeavours, which are now to be enquired into, are manifestly supposed to be antecedent to a man's first conversion;, and to have some subserviency to his obtaining the meat which endureth to everlasting life: They are some way conducive to his obtaining a saving understanding and belief of the gospel. And therefore, these duties must of necessity be sup­posed to be of such a kind, as men are capable of performing before they are converted. To speak of duties required in order to conversion, which none are capable of performing till they are converted, is grosly absurd. If any endea­vours are required of men as in any respect con­ducive to their obtaining justifying faith, these must be understood to be of such a kind, as they are by divine assistance capable of, before they are in a justified state.

[Page 12]BUT to give some further opening to our sub­ject, let it be observed, that as the duties or en­deavours we are now considering are not of the nature of true holiness, so they do not infer any moral fitness for, or worthiness of the saving or effectual grace of God. Their subserviency to our conversion is in a quite different way; that is, by "removing those impediments in us which would otherwise unavoidably hinder our receiv­ing this grace," as one expresses it; ^* by pre­paring the soul for the reception, and exercise of the spiritual life; and by bringing and keep­ing us in the way of God's blessing; that is, in an attendance to those means, by which it is or­dinarily conveyed to the children of men, as shall, by God's help, be hereafter more fully ex­plained and proved. In the mean time, a few hints may throw some light upon our present enquiry.

THERE are three things especially which have a manifest tendency to hinder a man's turning to God, thro' faith in Christ; namely, gross igno­rance and error—stupid inconsiderateness—and wilful opposition to the dictates of conscience.

AS it is the truth revealed in the word of God that is the object of faith, and means or instru­ment of conversion, so it is plain that he who is grosly ignorant of, or mistaken about the great doctrines or precepts of divine revelation, is in­capable, so long as he remains in this state, of perceiving the spiritual glory of the gospel, which is that peculiar evidence of its truth and [Page 13] divinity which saving faith is grounded upon. And it is equally plain that such a one is inca­pable of being begotten again, in the ordinary manner of the Spirit's operation, even by the incorruptible seed of the word of God, till the truth there revealed is admitted into his mind.

MOREOVER a stupid and inconsiderate disre­gard of the great concerns of religion, is a fatal obstacle in the way of a sinner's conversion, not only as it naturally tends to settle him down in ignorance and error, but also because it is ne­cessary that his attention and serious concern be awakened, in order to his perceiving the evi­dence, and feeling the influence of the gospel. No adult person is brought into a state of salva­tion till he is first roused, from his careless secu­rity, and becomes seriously solicitous about the concerns of eternity.

FINALLY, wilful opposition to the light and dictates of conscience, especially when long per­sisted in, leads on, in its natural tendency, and by the righteous judgment of God, to hardness of heart, and a reprobate mind. The consci­ence, in consequence of such outrageous violence and opposition to its dictates, becomes feared as with an hot iron. The apostle speaking of per­sons of this character, says, ^* "For this cause God shall send them strong delusions, that they may believe a lie; that they all might be damn­ed that believed not the truth, but had pleasure in unrighteousness." And speaking of himself, tho' he magnifies exceedingly the grace mani­fested [Page 14] in his conversion, and intimates that hence­forth the chief of sinners need not despair, yet in the bosom of this declaration, he gives a very alarming hint to those who presume to sin wil­fully, in opposition to the conviction of their own minds, when he says, "I was a blasphemer, &c. but I obtained mercy, because I did it ignorant­ly in unbelief." ^*

To prepare the soul for the introduction and exercise of a new and spiritual principle, tis pre­viously requisite that there be some competent doctrinal acquaintance with the main articles of the christian religion, together with a conviction of our own character and condition: There must be a serious concern to be delivered from the misery of a state of sin and guilt, and obtain eternal life: And a diligent care to comply with the dictates of conscience, and improve that grace and influence of the Holy Spirit, which is ordinarily granted to those who have the out­ward means of christian knowledge. Of this a sinner is capable before he is renewed by the special operation of the Holy Spirit; and accord­ing to the order which God is pleased to observe in dispensing spiritual blessings, this preparatory work of grace, with those duties or exercises which are connected with, and prompted by it, are ordinarily necessary, to make way for those special and saving influences of the Spirit, where­by we are effectually renewed in the spirit of our minds, and so enabled to believe in Christ to the saving of our souls, and turn to God thro' him.

[Page 15]BUT these things must be called over again, and examined more distinctly in another place; so I do but hint briefly, so far as may serve to give some light to the point now under conside­ration. For it is in the use of instituted means, or in the way of attendance to prescribed duties, that ignorant and secure sinners are awakened, convinced and humbled, and then savingly en­lightened, and converted to God, thro' sanctifi­cation of the Spirit, and belief of the truth.—And hence we may be in some measure directed in our present enquiry, what are those means and endeavours for obtaining the meat that en­dureth to everlasting life, which are primarily intended, and prescribed to sinners in our text.

IN general then, whatever tends to confirm them in their ignorance and errors, in their stu­pidity and inconsiderateness, and in their courses of presumptuous sinning, must be carefully a­voided; and whatever conduces to enlighten their minds, to enlarge, clear and rectify their apprehensions of divine things, to impress seri­ous sentiments or convictions upon their hearts, to call them off from their sinful courses, and produce a reformation of their lives, must be di­ligently attended to and improved for this end. More particularly, they must guard against sen­suality, or an excessive indulgence to the plea­sures and delights of the body. These will na­turally sink them into sloth and security, draw off the thoughts and attention from the concerns of another life, and beget an insensibility of the misery of a state of sin and guilt, and the happi­ness [Page 16] of being at peace and favour with God, and in a word, confirm an habitual inattention to, and unmindfulness of, the important motives which the gospel proposes, to awaken a concern about their souls salvation. And for the same reason, an immoderate carefulness about, and eager pursuit after any worldly or temporal in­terest, must also be avoided. This will soon stifle convictions, quench the Spirit, and obstruct the good effect of the means of grace: It will choke the good seed sown in their hearts, and lead on to many foolish and hurtful lusts, which drown men in destruction and perdition. Evil company is another dangerous snare they ought carefully to shun. Experience abundantly proves that this has a mighty tendency to abate our earnestness, and diligence in seeking the kingdom of God, and his righteousness; and leads on to the most destructive and heart-har­dening courses. In fine, all sinful diversions or amusements do stupify the conscience, and un­fit the soul for serious exercises: These must therefore be renounced, as of most dangerous tendency.

ON the other hand, there are outward means and duties to be attended to, together with pro­per exercises of the mind in and upon them, in order to remove our ignorance, correct our er­rors, excite and cherish conviction and religious concern, produce a reformation in our lives, and lead us to that faith in Jesus Christ, and repen­tance towards God, to which the special promise of the gospel are annexed. We must particu­larly [Page 17] read and hear the word of God, which is the great ordinance or instrument, whereby the knowledge of the truth, and saving belief of it is conveyed to our minds: We must also me­ditate on what we read and hear agreable to these holy oracles, and consider the evidences of their divine authority. We must examine our spiri­tual state by this rule, and reflect upon our sins in their several aggravations, together with the dreadful wages annexed to them. And that this may be done in the most serious and affect­ing manner, we must pray to God for that grace and mercy we need, with humble confessions of our sins, and just condemnation. This is a most solemn way of meditation, excellently adapted to impress the great truths of religion deeply on our souls, and so affect our hearts with a most sensible conviction of their infinite importance, and render them powerfully influential on the temper and practice. These duties are especi­ally to be observed at those times and seasons, which are peculiarly appropriated to religious exercises. In particular the Lord's day must be remembred and kept holy, agreable to the de­sign of its institution. I might also mention re­ligious fasting and humiliation, as an ordinance recommended by scripture, and the practice of holy men in all ages. But I need not enlarge any fur­ther on these things. What is ordinarily meant by the means of grace, is well enough understood. A diligent attendance on these, with a proper exercise of mind therein, comprehends the sum of those endeavours which are supposed to be primarily required of sinners in the text, and of which this discourse is chiefly to be understood.

[Page 18]BUT it may be enquired, has a man any power or capacity to perform these duties or exercises, till he be endowed with the grace of regenera­tion, and that faith which is the principle of all acceptable obedience, as well as the means or condition of justification?—Are not unrenewed sinners in a state of spiritual death, utterly desti­tute of any power or will unto any thing that is good, without any sincere desires of the gospel-salvation, and therefore morally incapable of seeking for it?

THIS is an enquiry of great importance. A right resolution of it will go far towards deciding the dispute concerning the obligation, and en­couragement of the unregenerate, to a diligent use of the means of grace, in order to obtain salvation. Our second head will be chiefly oc­cupied in examining, and stating this point: And accordingly I shall now proceed to it.

II. I AM to consider what power, or principle of action, there is in a natural or unregenerate man, whereby he may be supposed capable of those endeavours, which have been described.

AND that we may have a more clear and distinct view of this point, I shall endeavour, in the first place, to explain and fix the sense, in which this enquiry, concerning the power of men unregenerate, is to be understood.—Then I shall consider briefly, what is the state of fallen man, previous to regeneration and conversion.—After that we may be able to determine whether man, in his lapsed and depraved state, before he is born again, has any power to labour for the meat which endureth to everlasting life, in the manner that has been declared.

[Page 19]THE meaning of this enquiry, concerning the power of fallen man to labour, endeavour, &c. must in the first place be explained; because it is more than possible, that the conceptions of some concerning the true state of this question, are not sufficiently determinate. We are to ob­serve then, that the question is not, whether we have an independant power of our own, to do any thing that may be available to our obtaining e­ternal life. For not only fallen man, but all other creatures, are every moment dependant upon God intirely for their being and all their powers. Nor are we to understand the enquiry to be about what is commonly called the natural power or capacity of fallen man, for those performances, or endea­vours, before mentioned. For in this respect, there is no essential difference, between the unre­generate and the regenerate. The same faculties of understanding and will, and executive power, physically considered, belong to both. No one I think can or will pretend, that these duties are beyond the natural ability of a sinner, provided he has a disposition or will to observe them. He is undoubtedly as able to read and hear the word of God, as he is to read and hear discourses upon different subjects: To think or meditate upon the concerns of his salvation, as to be musing on things of no consequence: To consider and enquire how he may be saved, as to put the most trifling and impertinent questions: To implore the mercy of God upon him, as to petition for a favour from any of his fellow men: To attend diligently to the religious duties of the Lord's day, as to pro­fane it by idleness, by worldly conversation, or un­lawful diversions. The point then to be deter­mined [Page 20] by us, I think is this, Whether man, in his fallen and depraved state, has any moral power to perform these duties?—Or to speak in more plain and determinate language, Whether there be in men unregenerate any principle, which may be a foun­dation of their having a will to endeavour and strive to be delivered from a state of sin and misery, and obtain eternal life and salvation, and accordingly use means for this purpose? Or to vary the expression yet again, Is it consistent with a state of sin, that a man should desire to be saved, and so become disposed to seek salvation by attending these instrumental du­ties prescribed for this end?

AND that we may be able to give a just and plain resolution of this important enquiry, it will be needful that we consider, what is the state of fallen man unregenerate?

THIS is what I proposed in the next place to enquire into, and declare. I cannot now under­take to discuss this point fully and minutely, but must only hint a few things, so far as may be ne­cessary to our present purpose.

AND here it is readily granted that unregene­rate sinners are spiritually dead, or in other words dead in sin. What this expression imports, will be considered immediately:—But that this cha­racter belongs to all men, except those who are born again, and so endowed with a vital princple by the Holy Ghost, I think cannot be denyed, un­less some medium can be found between life and death. In regeneration there is communicated to the soul that spiritual life and power, whereby we are prompted and enabled sincerely to repent of, and turn from sin unto God, and live to him in [Page 21] the exercise or practice of evangelical holiness. All who are the subjects of this spiritual life and power, are born of the Spirit, and according to the scripture phrase, are quickned, or made alive to God: And of consequence all who are desti­tute hereof, are in that respect dead. There is then no reason for confining this character to hea­thens and the most abandoned sinners, unless we will say, that all besides such are raised from the death of sin, and have the spiritual or divine life begun in their souls; that is, unless all besides heathen Idolaters are born of God. For I think it must be allowed, that these are expressions of the same import, at least that they necessarily im­ply each other.

SINCE then every man before regeneration is in a state of spiritual death, it must now be enquired, what is the true notion of such a state, and how are we to conceive of the impotency and indispo­sition of fallen man to that which is good?

SPIRITUAL death then consists primarily and formally in the want of that holy rectitude or in­tegrity of nature, that habitual conformity of soul to the will of God, which is the principle, or foun­dation of those views, affections and exercises, which have the specific nature of true holiness. There is a divine beauty and excellency in true holiness, and in contrast hereunto a correspondent evil and turpitude in sin, which they who are spi­ritually dead are insensible of. There is such a change wrought in the soul of a sinner in regene­ration, that he has apprehensions, affections, pur­poses, and acts, which are new, and of a different kind from what he had before. The proof of [Page 22] this cannot now be entred upon. It will not how­ever I suppose be denyed by any, who allow that true holiness differs in its nature from all other endowments, or affections, or exercises of a rati­onal being. This, all who are spiritually dead, or under the power of sin, are, while in such a state, morally indisposed unto and incapable of.

BUT though the strict or precise notion of spi­ritual death be the loss of this uprightness of na­ture, yet it must be added, that it implies more than a bare privation of spiritual life and power. A positive depravity of nature, or a prevailing in­clination to that which is evil, will of course ensue upon the loss of habitual integrity. There is no need of supposing that any vicious taint is infused, or any principles simply and positively evil im­planted, in order to account for the corruption of human nature. As soon as that union of the soul to God, whereby the divine life subsists is broken, the vital principle with all its acts or exercises will cease:—Of consequence, the sinner will be go­verned in his conduct by self-love, with the na­tural appetites and affections. And hence he will not favour the things of God, but become alie­nated from the divine life, prone to, and full of vanity, folly and wickedness.

IT cannot then be supposed, that while a man is dead in sin, blind to the beauties of holiness, in­disposed and disinclined to that which is spiritu­ally good, he should have any direct desire to be freed from the power of sin, and renewed after the image of God, in righteousness and true holi­ness; or should use any means or endeavours with a direct intention to obtain that of which he has [Page 23] no just idea, and which he does not truly and pro­perly desire, or delight in. It would be manifest­ly absurd to suppose that any one should desire and endeavour after any thing, which is not ap­prehended or considered as good or agreable, in that respect in which it is desired and endeavoured after. While a man is ignorant and insensible of the spiritual excellency of the new creature, and of the dignity and happiness of the divine life in the soul, but on the contrary is disinclined to, and alienated from it, this will not be regarded by him as a proper object of his desires and endea­vours. To desire grace sincerely, is the effect and exercise of a gracious principle; even as it is a sign and effect of a vital principle, to desire and struggle for life.

NEVERTHELESS mankind, however depraved in all their faculties, are capable of feeling the force of moral obligation. A sinner may have such a sense of the, reasonableness of those duties which are required of him, the authority of God over him, and the duty and wisdom of submitting to it, as that he may really desire, and endeavour to obey the divine commands, as to matter and substance of them. It cannot be denyed, that the worst of men have some sense of the reasonable­ness and fitness of virtue, and the moral evil or turpitude of vice. For it is plain they have a sense of desert: Their consciences testify that piety and benevolence, with all proper practical expressions thereof, are right and good; and that when they sin wilfully, they are worthy of punish­ment. They who have no holy love to God and his laws, are yet sensible, from the dictates of con­science, that it is their duty to be obedient to the great creator and lawgiver, who is able to save [Page 24] and destroy; and that his commands are just and righteous: Otherwise they would not feel remorse and self-condemnation when they transgress them. They have some natural notions of moral good and evil; and tho' these natural principles, and that obedience which flows merely from them are not spiritually good, as wanting what is essential to evangelical holiness, they are yet good and use­ful in several respects; as we shall have occasion to shew more fully hereafter. To this purpose speaks a learned and eminent author, ^* ‘Under the ashes of our collapsed nature there are yet remaining certain sparks of celestial fire, con­sisting in inbred notices of good and evil, of re­wards and punishments, of the presence and all-seeing eye of God, of help and assistance to be had from him, with a dread of his excellency where any thing is apprehended unworthy of him or provoking to him.’ They who are incapable of perceiving the most divine excellency of true holiness, who are not struck with those motives and reasons of duty which are of the sublimest kind, and fitted to produce the most noble and divine movements of the heart, are yet capable of perceiving so much of the reasonableness and e­quity of God's commands, as that their temper and conduct may be much influenced thereby. There is in human nature a sense of duty or moral obligation, a conscience which directs us what we ought to do, and warns us what we are to expect: And these natural principles may be so wrought upon by motives, as that men may really desire and endeavour, in some sort, to obey the divine com­mands, previous to regeneration. Moreover,

[Page 25]AS there is in human nature a desire of happi­ness and dread of misery, mankind are capable of being moved by the promises and threatenings of the gospel, to desire deliverance from the guilt and punishment of sin, and be happy hereafter in the favour of God; and hence they may be per­suaded to use means and endeavours for this pur­pose. Many without question are excited from this principle to do much in religion, and strive very earnestly for salvation. There is no com­mand which a man may not be persuaded to ob­serve, as to the matter of it, merely from self-pre­servation: And tho' what is done merely from this principle is not true holiness, yet the principle is good, useful and necessary in itself, and may law­fully enough have its influence in all our obedi­ence to the divine commands.

I SHALL only add, that these natural principles we have mentioned, which are all good and use­ful in themselves, may be much improved and strengthned by instruction, exercise, and the com­mon influence of the Holy Spirit. Mankind are capable of a doctrinal or theoretic knowledge of the truths and duties of the gospel. By a sedu­lous exercise of their minds in attending to the outward means of knowledge, they may obtain daily a clearer, and more extensive view of the doctrines and precepts of revelation. And there is a common influence of the Spirit, in a work of illumination, conviction, &c. which men may experience while in an unconverted state, as shall be proved in the sequel. By these means, the conscience or moral sense, the desire of happi­ness, and dread of misery, implanted in human na­ture, may become more quick, and have a strong­er influence on the heart and life.

[Page 26]THE substance of what has been offered on this point is, that mankind by the fall have lost that holy rectitude or uprightness of nature, wherein consists the moral image of God; and are be­come so corrupted and dead in sin, that until they are born again of the Spirit, they are indisposed to, and morally incapable of any affections or ex­ercises, which are spiritually good and holy. Nor have they strictly speaking any sincere desires to be delivered from this state of spiritual death, and have a principle of divine life communicated to them. But yet there are other principles or springs of action in human nature, whereby they may be moved and excited to perform many du­ties required by God, though not in a holy man­ner, nor for holy ends. They may from a sense of the equity of God's commands, and the obli­gations they are under to be subject to his autho­rity, and from a natural desire of happiness, be induced to endeavour carefully to frame their lives according to the rules of religion, and that not in mere pretence and gross hypocrisy, but with serious engagedness of mind.

AND hence we may easily resolve our third en­quiry, viz. whether man in his lapsed and deprav­ed state, before he is born again, and has a saving and spiritual understanding and belief of the gos­pel, has any power or capacity to labour for the meat which endureth to everlasting life. That mankind have a natural power, by the ordinary assistance of God, to perform these duties, if they are so inclined, I suppose must be readily allowed; that men unregenerate are morally incapable of doing any thing in religion in a holy manner, must also be granted, if the principle we have laid [Page 27] down be true, that that supernatural life, power and grace, which is communicated to the soul in regeneration, is necessary unto all acts of holy e­vangelical obedience. But I think no one who understands himself, can deny that the natural prin­ciples of reason, conscience, and self-preservation, when improved and excited by instruction, exer­cise, and the common influences of the Holy Spi­rit, are a sufficient foundation for those desires and endeavours to obtain salvation, which have been described under the foregoing head: And there­fore unregenerate men have a moral power in this manner, to labour for the meat that endureth to everlasting life. In plainer words, they may be­come inclined and willing so to do.

THIS appears not only from what has been ar­gued from the nature of man, but also from un­deniable fact. Is it not certain that many while unregenerate, have sought to enter in at the strait gate? Common observation, as well as our Sa­viour's express words, ^* will warrant us to assert this. Yea perhaps it may appear in the sequel, that it is in the way of diligent seeking, in attend­ance to the duties before specified, that the grace of regeneration, and the saving knowledge of the truth are ordinarily obtained. Though man in a state of sin is not in a present moral capacity to perform religious duties in a holy manner, yet the performance itself is plainly within his power, by God's common assistance. Our natural principles of reason, conscience and self-preservation, when informed with such knowledge of religion as men unregenerate are capable of, and excited by the common influence of the Spirit, are a sufficient [Page 28] foundation for such a compliance with the sub­stance and matter of prescribed duties, as is here intended. If men have not a will to attend the common means of conversion, it is not because an unregenerate state is incapable of it, but because the voice of reason and conscience is not hearkned to, because those notices of truth and duty which they have received are not regarded, and because they will not pursue their own interest. ^*

BUT it will here be objected, that salvation con­sists in freedom from sin, and perfection in holi­ness, as well as exemption from the curse: But this is what no one in a state of sin desires. Is it not absurd then to suppose, that a man should seek that which he has no desire to obtain? And labour for the meat which endureth to everlasting life, when he has no appetite or relish for it?

I ANSWER, how absurd soever some may ima­gine it is to speak of sinners seeking salvation, this is the express language of scripture, which ought to have screened the expression from that censure, which some cricical refiners have presumed to pass upon it. "A scorner seeketh wisdom and findeth it not." ^† "When he slew them then they sought him, and they returned and enquired early after God." ^‡ "Many shall seek to enter in (at the strait gate) and shall not be able." ^§ Yet [Page 29] it will not be allowed, I think, that a scorner has a direct sincere desire of true wisdom; or that they whose hearts were not right with God, sought him in truth; or that such as fail of entring in at the strait gate, do seek for an entrance with that sin­cerity of desire and endeavour, which arises from a spiritual renovation of heart. We may then without scruple adhere to the stile of the sacred oracles, let men criticize and cavil as they please. And as to the objected absurdity, of supposing that men may seek salvation at the same time that they refuse it, and desire it not, a little attenti­on will shew that it is of no force in the present case. For,

1. A MAN may be willing and inclined to at­tend those means, which are by the appointment of God conducive to his conversion, though he may have no just conception of the nature of this divine change, nor any direct sincere desire to at­tain to it. The prompting motive with such a one to use these means, is not indeed their sup­posed subserviency to an end which he has not in view, nor wishes to obtain: But he may do it from a regard to other ends, which he may really de­sire & aim at. Yea he may act from such ends as are lawful and good in some respects, and in their proper place, as may be shewn hereafter. And his endeavours may, by the will and appointment of God, land him happily at a point which at first he thought not of arriving at. We may illustrate this matter in some measure perhaps by the fol­lowing simile, however it may halt in some of its members. A man who is sick and delirious, and who has conceived an aversion to his father, may be persuaded for fear of his anger, and in hopes [Page 30] of an inheritance, to follow such directions as are designed and suited to restore him to his health, his reason, and dutiful affections: And accord­ingly by this means may find himself at length happily recovered from all his indispositions, tho' in his disordered state he was neither sensible of his miserable condition, nor had those benefits in view, which he has found. So though men in a state of sin or spiritual death have not a spiritual apprehension of the nature and excellency of sal­vation in its full extent, as revealed in the gospel, and so cannot have a direct aim at obtaining what they have no relish for, yet it is very supposable, that they may, in obedience to the dictates of conscience, and the natural principle of self-love, be induced to a diligent use of those outward and ordinary means whereby the benefits of redemp­tion are ordinarily applied; and in this way may come to the saving knowledge of the truth, and be born again of this incorrupible seed. Moreover,

2. AN unregenerate man may attend to the or­dinary prescribed means of grace, with some de­sires that he may obtain the end which they are ordained to subserve: He may, in some sort, re­ally desire and hope that, in the use of these means, he shall receive further light and influence from the Holy Spirit, that so his feet may be guided in the way of peace, and he may find rest to his soul. Tis true indeed, such a one has no direct and sincere will and purpose to obtain that faith and repentance which the gospel requires, so long as he is insensible of the spiritual glory of the gos­pel, and does not acquiesce in the method of di­vine grace therein revealed. But he may have real desires to obtain further degrees of that com­mon [Page 31] light and grace, which is ordinarily prepa­ratory to conversion: Yea, he may have real de­sires of salvation, not indeed in its full extent, nor on account of the spiritual excellency of the blessings proposed in the gospel, but because of their natural suitableness to his wants, as a con­demned sinful creature.

I TAKE it for granted, that a man who is not savingly enlightned and renewed, may be con­vinced that he is a sinner, that the wages of sin is death, and that the gospel contains a revelation of mercy to the ungodly. Now these sparks of light, if I may so speak, which are in the under­standing, these notices of truth, which by the com­mon influence of the divine Spirit, are conveyed to the mind, either from the works or word of God, may excite the attention to further mani­festations of divine truth. An imperfect view of the gospel doctrine, however indistinct and erro­neous, may awaken an enquiry after a fuller and clearer knowledge; and that not to amuse a vain curiosity, but from a serious concern to escape the wrath to come. And though no one will take pains to find himself guilty and miserable, since it is contrary to nature to seek misery, yet a general apprehension and partial conviction of guilt, may put a man upon a serious enquiry into his spiritual state: It may fully convince him, than he ought not to shake off those disquieting apprehensions which have begun to arise in his mind: That it would be most dangerous presumption to indulge himself in security and inconsiderateness, while he has so much reason to fear that he is in a bad case. And hence he may be prompted to seek a more thorough acquaintance with himself, and with the [Page 32] word of God, the rule by which he is to judge of his own case, and which opens the only way of sal­vation to the guilty. Thus, as Solomon speaks, "he may cry for knowledge, and lift up his voice for understanding, seek for it as silver, and search for it as for hid treasure;" and so obtain further degrees of knowledge, conviction, humiliation, and be in a nearer capacity for saving illumination, faith and conversion; as will be more fully explained and proved hereafter. And accordingly it is certain from fact, that when sinners begin to be awakened, they sometimes cherish serious thoughtfulness, and lay to heart their miserable case: They are atten­tive to the revelation of grace and truth in the di­vine word: And so a religious concern is more deeply impressed, and the sensibility of their heart increases. And sometimes when they are made to tremble, as Felix did at the preaching of Paul, they practically say with him, "go thy way for this time, and at a more convenient season I will call for thee." They take pains to wear off the un­easy impression among vain companions, worldly cares, or carnal pleasures, so quench the Spirit, and become more hardned and secure than ever.

NOW though it must be ascribed to the agency of the good Spirit, that a secure sinner is first a­wakened, and then directed and inclined to think upon his ways, to attend the common means of in­struction, and so seek further light and aids from God, yet it cannot be said that the reverse conduct of other sinners is owing to any natural or moral in­capacity inseperably connected with an unregene­rate state. Tis voluntary wickedness and folly, which indeed flows from the corruption of unre­newed nature, but is an accidental, not a necessary or universal effect.

[Page 33]EVERY kind and degree of knowledge and grace whether common or special, which God is plea­sed to communicate to mankind, conveys a pow­er to seek for more. And the first end of men's attendance to the means of grace, is ordinarily that they may be excited and enabled in this way to seek for further influence and grace of the same kind with that which has awakened their attention and endeavours. And tho' this be not what is commonly meant by converting grace, ^* yet it has a tendency to conversion, and is preparatory for it, as will be proved in its proper place.

IT may be added, that men unregenerate may and often do, in some sort, really desire salvation, or the blessings which are thro' Christ proposed to men in the gospel. They have not indeed a di­rect immediate and intuitive perception of spiri­tual glory and excellency, as true believers have, who are spiritually enlightned and quickned; so their desire of salvation has not precisely the same objective ground. But gospel blessings have an excellency and suitableness to the nature & wants of man, which the unregenerate are capable of perceiving. Every one who is pained with a sense of guilt, and fear of punishment, naturally desires pardon and the favour of God.

[Page 34]EVERY one who believes that the heavenly state will be happy, naturally desires to be admit­ted to it, whether he has a true notion of the na­ture of this happiness or not. Yea an unregene­rate man may in some sort really desire to be de­livered from the power of vicious habits and in­clinations, and practice his duty as to the substance and matter of it. The natural conscience when well informed acknowledges and approves the righteousness of all God's commands, & condemns every transgression of them. This moral sense sees and feels the obligation of a creature to be obedient to the laws of God. Tho' this natural principle be distinct from that divine supernatural instinct or taste, which is the foundation of those affections and actions which are holy or spiritually good, yet it is a subjective ground of men's ap­proving the matter of their duty. There is a beauty in virtue, and an ugliness in vice, which is an immediate object of complacency or disgst to mankind in general. Now a man may really desire to be freed from sin, and practice his duty, in that view in which his conscience approves the one and disapproves the other. ^*

[Page 35]UPON the whole, we may I think reassume our conclusion with confidence, that men unregenerate have a power to labour for the meat that endureth to everlasting life, in the sense explained, which is all that has here been contended for. Whether these endeavours are better in any respect, than a total neglect of them, will be enquired into under the next head.

TO conclude; we do not pretend that any thing done by a man while in a state of sin, is of the nature of gospel holiness; or that an unrenew­ed sinner ever will or can of himself seek salvation [Page 36] to any purpose, without a divine influence prompt­ing and assisting him thereunto. It is further granted, that the first knowledge and instruction we receive in religion, and the first influences of the Holy Spirit, are preventive of our desires, en­quiries or endeavours. And therefore they who are utterly ignorant of the truths of religion, and with whom the Holy Spirit strives not at all, are in their present state morally incapable of seeking salvation. They have indeed a remote capacity for it, in the faculties of their mind, but an im­mediate power they have not, till their active pow­ers and principles are excited, by some notices of their need of salvation, accompanied with the in­fluence of the good Spirit, moving them to seek for it in attendance to the means of grace. But he who has so much knowledge and belief of the gospel as to be convinced that he needs salvation, and does not absolutely despair of obtaining it, (which surely an unregenerate man may have) such a one has not only a natural power to labour for the meat which endureth to everlasting life, in the manner that has been declared, but his na­tural principles or springs of action may, by the common influence of the Holy Spirit, be so touch­ed and waked up by motives and moral suasion, as that he may have a desire and will so to do; notwithstanding his impotency, while dead in sin, to perform any religious duties in a holy spiritual manner.

THE nature of the duties supposed to be re­quired of men in order to conversion, and their power for the performance of them have been considered. It will be observed, that I have not hitherto offered any direct proof, that these duties are prescribed to the unregenerate, for such an end. Concerning this I shall only say at present, that I think this supposition is at least countenanced by our text. But be this as it may, it is not my intention to pass a naked supposition upon any one in the place of a proof. The truth of this point shall in its proper place be particu­larly examined. And in the mean time begging the patience of those who are dissatisfied (if there, be any such) I shall proceed to explain the subject a little further, and endeavour to relieve some [Page 38] further doubts and difficulties, that so the way may be better prepared for a more direct confirmation of our capital point.

AND a very material enquiry will now arise, which I must endeavour to answer as well as I can, viz. Is it reasonable to think that a man's eternal interest can be served by those performances which have not the nature of holy obedience? Can the sinful doings of the unregenerate be of any avail, except to in­hance their guilt?

TO this I scruple not to say, that mens observing the duties required of them in the gospel from na­tural principles, is much better than a total neglect and contempt of them; and may be conducive to very valuable purpose, no less than the salvation of their souls; as I hope to make appear under the

III. GENERAL head, which was to consider why sinners are to labour for the meat which endureth to everlasting life, and what good end it can be supposed to answer. It is of no small importance that we have right conceptions of this matter: And yet it is more than probable that some have wrong notions concerning the ends of mens endeavours in seeking salvation. I shall therefore consider this point both negatively and positively. And

1. I SHALL mention some wrong ends which men often propose in religious duties. There are many, who will do much in religion, and take great pains to frame their lives according to the rules of God's word, while their designs herein are such as the gospel strongly militates against. This is the case of those who perform duties for self-righteous purposes. And though I deny not but that self-righteous endeavours may be a means of good to [Page 39] men, by giving them an experimental conviction of the insufficiency of their own righteousness and strength, yet no one must be encouraged to per­form duties for such ends as ought not to be pro­posed, or cannot be obtained. On the contrary it should be the care of every one who would speak as it becomes the oracles of God, while exhorting men to the observance of duties, to caution against all dangerous mistakes as to the place and use of human endeavours. But to be more particular.

NO one is required to do any thing to atone or satisfy for his past offences. The gospel utterly disallows our attempting the performance of any duty for such an intention. And yet it is natural to mankind, when pressed with a conviction of guilt, to endeavour the expiation of their past crimes, by their future obedience. This has given rise to a world of superstition, not only among Pagans, but nominal Christians. Witness the austerities and sa­tisfactory penances imposed and practised in the church of Rome. Nor have Protestants been al­ways free from this error. Many no doubt have thought that their charitable distributions to the poor would cover a multitude of sins. Hence alms­houses and hospitals have been erected and endow­ed, and large sums given away to the indigent by people in the last moments of life, in hopes that this would compensate for their former miscarriages. Others have had the same intention in their fastings, prayers and devotional exercises. But this is a vain thought. God requires nothing of sinners as an atonement for sin. The best services of the holiest man upon earth, yea of the holiest angel in heaven, will not expiate the guilt of one transgression. [Page 40] Surely then unholy performances will not be ac­cepted as a fit satisfaction for multiplied and heinous offences. Our best and our worst actions are alike unavailable in this case. Tis the peculiar honour of Christ's obedience and sacrifice to take away the guilt of sin. His work is fully sufficient for this purpose; none of ours are required, or may be added as coefficient with it.

NOR are these duties required, or to be perform­ed, as meritorious of the favour and kindness of God, or as rendring us worthy objects of his mercy. This is the end that some have in their religious services. They may indeed own, that it is only the blood of Christ the Lamb of God that taketh away the sin of the world: Yet they have a notion of rendring themselves worthy to have the benefits purchased by Christ, applied or bestowed upon them. They have a secret thought (tho' they may disclaim the pretence of merit) that by their reading, hearing, praying, attending ordinances, and endea­vouring to reform their manners, there will be such a change in them for the better, such a difference from the profane, that they will hereby become worthy of a favourable regard: And that after they have shewn so good a disposition, and so much respect to God's commands, they may be warrant­ed to advance some peculiar claim upon the divine mercy, as subjects morally qualified for it, and in some sense worthy of it.

BUT the scriptures will justify no such conclusions. There we are taught, "that by grace we are saved, thro' saith, not of works, lest any man should boast." The meritorious procurement of salvation is the work of Christ, and was finished when he rose [Page 41] from the dead. The gracious purposes of God to­wards fallen man, had their rise from his infinite so­vereign mercy, and not from any worthiness beheld in the subject. And after God had decreed to glo­rify the riches of his grace in saving some of the lapsed race of men, the atonement and righteousness of Christ, and not any absolute or comparative wor­thiness of ours, is the moral ground or consideration of the bestowment of salvation upon the vessels of mercy. It seemed meet to infinite wisdom, that eternal life should be purchased for men by a price of sufficient value, that his holiness as well as mercy might be glorified, in his bestowing the greatest blessings upon the ungodly. But no obedience of ours is of any value to purchase eternal life. If we had done all that is required of us, we should still have reason to say that we were unprofitable ser­vants, and deserved no thanks. For the most per­fect obedience which our natural faculties are capa­ble of attaining to, is no more than our present duty requires. Must it not then be great vanity and presumption in a sinner, to think himself at all worthy of eternal life, on account of such corrupt and sinful services as his best actions are? Tis not from respect to any works of righteousness that we have done, but according to God's mercy in Jesus Christ, that we are delivered from a state of sin and misery, and brought into a state of salvation. And when men apply themselves to the practice of re­ligious duties, that they may thereby recommend themselves to God, as worthy objects of his saving mercy, they, as much as in them lies, frustrate the divine grace, and substitute their own righteousness in that place which the gospel assigns solely to the work and atonement of Christ.

[Page 42]IT must be further added, that these duties, of which we are now treating, are not required of men unregenerate as a covenant term or condition of ac­ceptance with God; so as that upon their perform­ance of them, they should become intitled, by virtue of God's promise, to justification and eternal life. We have no covenant-right to eternal life and salvation, unless we stand right according to that rule, by which we are directed to examine ourselves, whether we are in a state of peace with God, and heirs of salvation; and by which mankind will be judged, and their state determined by Christ, at the last day: That is the gospel. But no actions or exercises of the unconverted answer the requirements of the gospel. All who are in such a state, far from having a promise of eternal life, are expresly de­clared to be under condemnation and the wrath of God. Nothing that is wrought in; or done by an impenitent unconverted sinner, antecedent to faith and conversion, will give him an interest in the pro­mise of salvation, according to the gospel which is (more properly than faith) the instrument of justi­fication, or the rule, according to which the benefits of redemption are applied to, and bestowed upon men. How diligent and conscientious soever a man may be in seeking and striving to obtain salvation, till he is truly and effectually converted, he is under condemnation; and then surely the promises of salvation, which are constantly limited to believers and penitents, cannot possibly belong to him.

AGAIN, these duties are not enjoined on the un­converted, nor to be performed by them, as having a promise of faith, or the grace of regeneration an­nexed to them. We cannot say, that God has assured impenitent sinners by any promise, that if [Page 43] they attend to the prescribed means of grace, they shall certainly be born again of the Spirit, and so enter into his heavenly kingdom. I know there have been great controversies, and of long standing, concerning promises to the endeavours of the un­converted. It is not my present business to dispute this point: Others have done it sufficiently already. I shall only say, that though there is abundant en­couragement for awakened sinners to attend the common means of conversion, as shall hereafter be proved, yet I must acknowledge that I know of no promises of regeneration, or effectual grace, that are claimable by any unconverted man. Nor can I ap­prehend, that if there were indeed such promises as some plead for, they would give any satisfaction to those who are thoroughly pained with a conviction of their sin and guilt. It will not I think be pre­tended by any, that there is a promise of a sinner's finding mercy, if his endeavours are cold and slack; or if he long delays the business of seeking salvati­on, after having been earnestly called and urged thereunto. But how will a man be able to deter­mine to the satisfaction of an awakened conscience, with what degree of earnestness a sinner must strive, in order to fulfil the condition of the promise; and how soon he must begin to mind in earnest the con­cerns of eternity; and whether he may not already have deserved the matter so long, that the promised grace may be forfeited irrecoverably. Such en­quiries have, I think, never been answered clearly and pertinently; and therefore the supposition up­on which they are founded seems to have a tendency rather to perplex and discourage the most serious minds, than to give any relief or excitement to duty. For what man whose conscience is not greatly seared, [Page 44] but must own, that he has given God high provo­cation to cast him off, and shew him no mercy, because he has so long neglected the great salvation that has been proposed to him, and still continues not to regard it in any proportion to its importance? I think it will be very presumptuous for a sinner to conclude, that God has bound himself by promise, to extend his saving mercy to one who has been so dilatory and slack, in labouring for the meat which endureth to eternal life, as every unregenerate man, who is thoroughly awakened, must be convinced that himself has been.

TO proceed, these duties and endeavours of which we now treat, are not prescribed to us as the means and way to move the divine mercy and pity towards us. No one ought to be encouraged to strive for eternal life, from an expectation that he shall hereby excite God's compassion towards him. God's mercy is infinite. The communications and exer­cises of his goodness and grace, are free. Divine mercy does not wait for any good dispositions in us to draw it forth into exercise. When God de­creed to manifest the glory of his mercy and grace in saving some of mankind from sin and death, and accordingly provided and appointed a redeemer for them, he regarded them as miserable creatures, and at the same time most unworthy. And in carrying his gracious decree into execution, by applying the benefits of redemption to the vessels of mercy, his grace prevents all amiable qualifications in them. And if any one is made sensible of the danger and misery of a sinful state, so as that he seeks earnestly to God for deliverance, this must be considered as an effect of divine mercy, in opening his eyes to see his perishing condition while there is a possibi­lity [Page 45] and hope of his being happily saved from it. For, as has been already noted, it is owing to pre­venting grace that sinners are prompted, and en­abled to do any thing, that has any tendency to their spiritual advantage.

I MUST only add, that the duties or endeavours which God has prescribed to the unregenerate, are not prescribed because there is any spiritual goodness in the performances of such persons. We ought not to think, that actions flowing merely from na­tural principles are gospel holiness, or will be ap­proved accepted and rewarded by God as such. Men cannot rightly take encouragement to attend the means of conversion, by imagining that such an attendance as they while unconverted are capable of giving, will be regarded by God, as having the na­ture of holy obedience. On the contrary they should be humbly sensible, that till their natures are savingly renewed, their most serious and earnest en­deavours are sinful, thro' a defect in the principle and end. Indeed the best actions of men unrege­nerate are good in some respects, and in their proper place; and from this consideration, among others, they may with propriety be exhorted to duties; as shall be shewn presently. But nothing done by men antecedent to conversion, is in the estimation of God evangelical holiness.

THUS far I have endeavoured to shew for what purposes the duties we are now treating of are not required, and am willing to acknowledge we ought not to think that any endeavours of the unregene­rate will avail to expiate their past sins, or recom­mend them to God as worthy objects of his favour, or give them a covenant title to salvation, or the [Page 46] grace of regeneration, or move the divine pity and mercy towards them, nor are they of the nature of gospel holiness. And whoever considers the sub­ject in a practical view, will I hope indulge my en­larging a little on the negative part, since tis likely that many are in danger of acting from such mistaken ends and views as have here been mentioned. And hence instead of being guided to Christ, and having their eyes directed to him, as the Lamb of God that taketh away the sin of the world, they are turned and fixed on a delusion; and so are in danger of spending their money for that which is not bread, and their labour for that which will not satisfy them.

BUT the enquiry still remains, why then are sin­ners commanded to labour for the meat which en­dureth to everlasting life? Of what benefit can their endeavours be to them with regard to their eternal interest? I must therefore attempt a more direct and positive answer to it.

AND in general, our observance of these duties is required as the ordinary method and means, where­by God is pleased to prepare a sinner for, and then communicate to him that saving grace, light and life, whereby he becomes a new creature, and is enabled and disposed unto these exercises and acts which are spiritually good, and with which, accord­ing to the gospel promises, eternal life is connected. And accordingly a sinner ought to attend to them as the way or means in which God has required and encouraged him to seek an interest in these benefits and blessings.

BUT it will be proper to examine this matter more closely and particularly. I shall therefore con­sider first, why God requires sinners to labour for [Page 47] the meat which endureth to everlasting life. Second­ly, why sinners are to observe and do what is thus required of them. These are quite different conside­rations, & must be distinguished accordingly. The former respects God's end in commanding, the lat­ter our end in obeying. The one will lead us to enquire into the reasons and designs of infinite wis­dom in giving these precepts to men; the other will give us occasion to examine the motives and views upon which men are persuaded and influenced to practise the duties therein prescribed. God's ends in commanding are most wise, holy and good; but unregenerate sinners are morally incapable of obey­ing for holy ends, till they are endowed with new and supernatural principles. By following out and carrying in mind this distinction between God's end in requiring, and our end in performing the duties, we are treating of, we may be able to answer our present enquiry distinctly. Whence it will appear, that as it is agreable to the divine perfections to re­quire these duties of sinners, so the observance of them may and ought to be inculcated upon all the hearers of the gospel, and that from such motives as are suited to reach their consciences, and influence their practice.

FIRST, What are those ends for which God has required sinners to labour, in a diligent use of pre­scribed means, for the meat which endureth to ever­lasting life? I answer, that in subordination to his own glory, God has a twofold end in prescribing these duties to men. His primary design herein is that he may glorify the riches of his goodness and mercy, in calling and recovering sinners from the corruption and misery of their fallen state, to a par­ticipation of those benefits, which Christ has pur­chased [Page 48] for the vessels of mercy. Or in the Apostle's words, "that they may be saved, and come to the knowledge of the truth." And in case men neglect or refuse to attend to these prescribed means, and so fail of obtaining that grace and salvation which is proposed to them, to be by them sought in this way, then it is God's design, that they being left without excuse, having no cloak for their sin, his justice may be glorified in their condemnation.

AS human endeavours are the appointed means by which God gives and we obtain the meat that perisheth, so human endeavours are also the appoint­ed means in and by which God bestows and we re­ceive the gift of eternal life. And he has com­manded sinners to read and hear, and meditate on his word, to implore his mercy, to avoid wilful sins, and temptations thereunto, because it is his will that they should be awakened to consideration, convinced of their miserable state by sin, taken off from false confidences, and, despairing of help in themselves, attend to, believe, and acquiesce joyfully in, the re­velation or proposal of mercy in the gospel, thro' the obedience and sufferings of Christ, and be sancti­fied thro' the truth and Holy Spirit. And it is God's will to awaken and humble them, to work faith and holiness in them, in the way of their at­tendance to these prescribed duties. These are, by the appointment and blessing of God, means where­by the work of conversion is effected. They are accordingly made use of by him in fulfilling the good pleasure of his goodness. And he has commanded and encouraged men to use these means, because he has designed that his commands & encouragements should influence and persuade them so to do, that they may hereby receive that benefit, and his grace [Page 49] that glory, which is ultimately aimed at in and by them. And if sinners set at nought these counsels and commands, still his word shall accomplish his pleasure, and not return to him void. The mouth of the impenitent shall hereby be stopped; they shall be left without excuse; and God shall be justi­fied when he speaketh, and clear when he judgeth.

IF it should be further enquired, why God is pleased to prescribe and use these means in effectu­ating his holy and gracious purposes? It may be sufficient to answer, because thus it has seemed good in his sight. If it shall appear (as I trust it will in its proper place) that this is in fact God's or­dinary method in the dispensation of saving blessings, we ought to be satisfied, tho' we should not be able to enter into the reasons of the divine appointment herein. But besides, there are several considerations which may lead us to conclude, that it was wise and fit that God should have an established method of working in the kingdom of grace, as well as nature: That he should make use of means in the conversion, as well as preservation of men: And that this method which he hath established, and these means which he makes use of are wisely chosen, being well adapted to subserve the designs of his mercy. As there is a beauty and wisdom apparent in that regular subordination of causes and effects which is established in the natural world, so the same appears in a higher degree in that connection and dependance of antecedents and consequents, means and ends, which is constituted in the government of the intelligent and moral world. And this me­thod of dealing with and working upon mankind; which we plead for, appears to be well suited to the [Page 50] nature of rational and active beings; and will serve to display abundantly not only the grace of God in the salvation of his elect, but also his justice in the condemnation of impenitent sinners, sug­gesting an easy account of that increase of guilt and punishment, which they will in the coming world be the subjects of, who reject the offers of salvation in the gospel. But to enquire into these things is beside our present purpose. If it shall appear that this is the method in which the bene­fits of redemption are applied or conveyed to man­kind, we ought to be satisfied, without disputing the fitness of God's appointments.

WE shall now, in the second place, consider for what ends sinners are to attend to these pre­scribed means.

THOUGH it is granted that men ought always to act for holy ends, from that love which is the prime effect of a spiritual view of divine glory dis­played in the gospel; inasmuch as the want here­of is owing to a criminal blindness; yet tis easy to see, that this answer does not satisfy our pre­sent enquiry. For since the unregenerate are un­der the power of this blindness, they are plainly in a moral incapacity of acting for holy ends, till the eyes of their understanding are savingly enlight­ned. If then no kind or manner of acting be re­quired or encouraged at all in the word of God, but what necessarily includes or presupposes faith and regeneration, then all enquiries about com­mands and encouragements to duty, as means of obtaining faith, or the grace of regeneration, are plainly at an end. A supposition which the scrip­tures will not allow. Wherefore, that I may [Page 51] give as clear an answer to this enquiry as I can, I would observe—

(1.) No man may do any acts of religious obe­dience, for such ends as are simply and absolute­ly unlawful. Such sacrifices are in a peculiar sense an abomination to the Lord; and will high­ly provoke his wrath and jealousy against such as presume to offer them. This was what rendred the long prayers of the Pharisees so odious in God's sight, that they used and designed them as a cloak to their unmerciful and unrighteous practices, in devouring widows houses, and neglecting the weightier points of the law.

(2.) THOUGH men unregenerate are morally incapable of obeying any divine precept for holy ends, they are yet capable of acting from a re­gard to such ends as, however deficient, are not simply unlawful, but in their place and kind are good and worthy to be regarded. They may have so much knowledge of God, and his will, and their obligations to obedience, as to be influ­enced hereby to do many things good in them­selves, and commanded by God. They may for instance be persuaded that an attendance to the prescribed means of grace is their wisest course, in order to obtain further light and instruction, that so they may escape the wrath and curse of God, and obtain that happiness which nature prompts all men to seek for. A regard to their own future and eternal interest, may influence them to an observance of these duties, and so keep them waiting upon God in the appointed ways, in which he is pleased to grant his blessing.

[Page 52]NOW though there be an essential defect in the obedience of the unregenerate, with respect to the ends of their actions, so that they cannot be de­nominated holy, yet we cannot say, that it is sim­ply unlawful for men to have a regard to their own happiness, and endeavour to escape those e­vils with which they are threatned. It is not un­lawful for men to act agreable to the present light and conviction of their mind concerning their duty and interest, though their minds be not sav­ingly enlightned; yea it is undoubtedly the duty of every one to do so. The natural conscience of man bears witness to the obligation he is under to obey the commands of God. When therefore the mind of a sinner is so far enlightned, as that he is persuaded, and convinced that God has command­ed him to attend to the ordinary means of in­struction and conversion, though he may not have a just conception of the nature, and divine excel­lency of that change of heart, which these means are designed to effect, thro' the blessing of God, and influence of the good Spirit, certainly it is lawful, yea it is his duty, to act from a regard to such a conviction and persuasion. When the di­vine call in the word has reached his ears, and the truth therein revealed has found access to his con­science, so far as to produce a conviction that the gospel is a divine revelation of mercy to mankind, tis certainly lawful, yea an indispensable duty, that he attend to it; though he may have no spiritual apprehension of the nature of the blessings there­in proposed, or the way in which men come to the enjoyment of them.

TRUE holiness implies a regard to higher and nobler ends, than any which an unregenerate man [Page 53] aims at; but it does not exclude a regard to in­ferior ends in a due subordination: Which shews, clearly that it is not simply unlawful to have re­spect to inferior ends in our actions. Such ends are in their place right and good. To instance in self-love. Tis not simply unlawful for a man to seek his own happiness: Yea tis fit and right that he should do so. But if he aims at nothing more than to secure his own private interest, tho' he may use no unlawful means, there is nothing of holiness or true virtue in his conduct; yea it is sinfully deficient in respect of the end. But the fault does not consist in his acting for an un­lawful end, but in neglecting those ends which ought to have been regarded. The gospel pro­poses rewards and punishments as motives to o­bedience, which are directly suited and designed by God, to work upon the natural principle of self-love; whence tis evident that our own hap­piness may and ought to be regarded by us, in the highest acts of holy obedience. Yea God has enforced his precepts by much lower motives, e­ven temporal promises and threatnings; and that not only to Jew, but Christians. Says the Apo­stle, ^* Godliness hath the promise of the life that now is. And again, ^† Honour thy father and mother, that it may be well with thee, and that thou mayest live long upon the earth. Says another, ^‡ For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil and do good; let him seek peace and ensue it. For the eyes of the Lord are upon the righteous, and his ears are open unto their prayers, but the face of the Lord is against them that [Page 54] do evil. And who is he that will harm you if ye be followers of that which is good? If there be any pertinency and force in these arguments and mo­tives to christian duties, then it is not unsuitable for christians to have respect to temporal blessings, in their obedience to the laws of Christ. Indeed these things are not the highest end we are to act for; but this is doubtless a lawful end, yea a good end in its place. In short, if what men aim at be lawful & good in itself, whether of a higher or lower kind, they then act for a lawful and good end, though through a sinful defect, their actions may be unholy. To proceed—

(3.) DUTIES performed in such a manner, and for such ends as the unregenerate are capable of, are preferable to a total omission and wilful neg­lect of them. That men observe the matter of God's commands from natural principles, from common light, grace and assistance, and for infe­rior ends, is better than not to do it at all. Such actions are as to their matter and substance (as Divines speak) agreable to the command of God, therefore good; but the neglect is contrary to the divine precept, therefore simply evil, every way wrong, having no goodness belonging to it. And as to the end which sinners have regard to in the performance of commanded duties, from which actions take their form, this is indeed de­fective, and so unholy. Yet the end of such actions is not so opposite to true holiness, as the end of neglecting & despising the matter of God's commands. It discovers extreme malignity and contempt of God, when men wilfully act in op­position to the present light of their minds, and convictions of conscience. Moreover, actions [Page 55] good in themselves, tho' defective in their end, are better in their tendency & effects, than those acti­ons which are every way evil. God and his laws are not thereby so much dishonoured. There is less abuse, and outrageous violence done to our rational and moral faculties, our reason and con­science. The Holy Spirit is not so despitefully resisted. There is not so much mischief done to our fellow creatures. The virtuous and religious actions of unsanctified persons, have a good and happy tendency in divers respects. They are good and profitable to the world: And they are attended with manifold advantages to the persons who do them. First they are usually crowned with temporal blessings. ^* Secondly a serious [Page 56] and conscientious attendance to the prescribed means of grace tends to, and often issues in, their spiritual and eternal good, by the appoint­ment and blessing of him, who worketh all things according to the counsel of his own will. ^* The proof of this shall be offered under the next general head. It may he added, sup­pose a sinner should at last fall short of heaven, yet his endeavours in the way of obedience to God's commands, defective and unholy as they are, will not be punished with such sore and heavy stripes, as the presumptuous rebellion of those, who against the light and conviction of their own minds, plunge themselves into all filthi­ness and superfluity of naughtiness.

IT appears then, that although the best actions of the unregenerate are not holy, yet there is in them something really good, right and commen­dable in its kind and place, ^† Though it must [Page 57] be owned that one thing is wanting, yet we must say also, that there is in them less evil and more good, than in a total, wilful and malicious neglect of them.

IT is the duty of the unregenerate to observe and practice the duties, which God has in his word enjoined on them, from such principles, and for such ends as have been mentioned, rather than not at all. This is a plain inference from what has been before observed. The divine command binds upon us both the matter and end of the duties it prescribes. However then the end and manner of action in the unregenerate be defect­ive, they are undoubtedly bound to perform the matter of the duty required of them. The per­formance of commanded duties is good in itself, and as such is bound upon all men, considered ab­stractly from the manner and end of the perfor­mance. We ought indeed to act for holy ends, but we ought to do what God has commanded for inferior and defective ends, provided they are not in their own nature simply unlawful, rather than not do it at all. To neglect doing any thing that God has commanded, or to do what he has forbidden, is in itself evil. Whoever then does [Page 58] what is materially good, and commanded by God, therein does as he ought to do: That is, he does his duty so far, he avoids sin; for if he had done contrary, he had done what is directly forbidden, and sinful. Nor does this imply that it is a man's duty of two sins to chuse the least. He ought in such a case to chuse neither. But he ought to do what is good, tho' in a defective unholy manner, rather than do what is every way sinful.

FROM what has been said, we may give a distinct answer to our present enquiry, viz. why, or for what reasons or ends are sinners to labour for the meat that endureth to everlasting life, in a dili­gent attendance to the prescribed means of grace before declared. They ought to repent and be­lieve the gospel, and obey all the precepts there­in contained, from a true faith in God, and in his son Jesus Christ the redeemer, from a holy reve­rence, love & gratitude, for the majesty and grace displayed in the work of redemption. But they are morally incapable of acting from such views and ends as these, till they have a spiritual know­ledge of the glory of God in the face of Jesus Christ; yet they are capable of performing the matter of the duties required, from lower views, from natural principles, and a different kind of light and influence from the Holy Spirit. And it is their duty, and they have encouragement to do what God has required of them, in such a manner and for such ends as these, however defect­ive, rather than not at all. Till their hearts are divinely renewed, and their minds savingly en­lightned, they are to attend upon the instituted means of grace, from a conviction of conscience that God has commanded them to do so, and it [Page 59] is their duty to obey. They are to do it from a desire of further light and instruction, which God has directed them to seek for in this way. They are to do it from a serious concern, if it may be, to find rest to their weary souls, to flee from the wrath to come, & obtain reconciliation with God.

AND if the foregoing conclusions are just, we may infer, that sinners, however incapable of act­ing in a holy manner, are to be exhorted to the duties prescribed to them in the word of God. These things are to be inforced upon their con­sciences by the authority of God; by the terrors of his wrath against presumptuous transgressors; the riches of his grace, and the excellency of the blessings revealed in the gospel. All the encou­ragements which the scripture holds forth to those who wait upon God in his appointed ways, and the danger of resisting the Holy Ghost, and hard­ning the heart against conviction must be declar­ed. We must bear witness to the truth revealed in the gospel, concerning Jesus Christ, his cha­racter and work, his power, merits and grace, appearing in what he has done, and said, and in his name beseech you to be reconciled to God. In brief, we must address their reason and con­science, their hopes and fears, with all those po­werful motives, whereby the precepts of the gospel come recommended and enforced.

IF it be asked, to what purpose it is to exhort and press men to acts of religious obedience, while they are incapable of complying in a holy manner? I answer, that if God has required these things, for such ends as have been declared, then christians must inculcate the practice of these du­ties on all who hear the call of the gospel, notwith­standing their moral impotency to do any thing [Page 60] that is spiritually good. For it is the will and command of God that his precepts be inculcated on those to whom they are given, whether they have a present power to obey in a right manner or not. If he has required and encouraged his sinful crea­tures thus to wait upon him for his mercy, they ought certainly to be exhorted so to do. I say not that they are to be exhorted to perform duties in a sin­ful manner, but however they ought to do them in such a manner as they can; and not indulge them­selves in a neglect of what God has commanded, tho' they are morally unable to obey as they ought. There is encouragement (as we shall see hereafter) for sinners to seek salvation by attending those means which God has prescribed. And this is a sufficient reason why preachers should direct and exhort them to such a conduct, and lay before them all the encouraging and quickning motives that their case admits of.

NOR have they any reason to conclude that their labour will be in vain. Such exhortations may have a happy effect, nothwithstanding the moral im­potency of those to whom they are addressed. For, First, it will not be denyed, that sinners may hereby be persuaded to observe the substance and matter of God's commands, from those principles before spoken of. So much as this may be effected in men unregenerate by moral suasion alone. And such a performance of duties as this is much better than a total neglect and contempt of them. Here­by men are restrained from such courses of pre­sumptuous wickedness, as not only inhance their guilt, but induce and strengthen vicious habits, sear the conscience, quench the Spirit, and so render their conversion in a manner hopeless. And by [Page 61] attending these duties, sinners are kept in the ordi­nary way of God's blessing; but by neglecting them, they put far away the ordinary means of conversion, But besides these advantages which were mentioned before, it must be considered, that in and by those calls and exhortations to duty, which are addressed to men in the ministry of the word, God is pleased to communicate that grace and in­fluence of his good Spirit, whereby sinners are en­abled and persuaded to believe and repent, and turn to God through Christ. ^* And hence, the calls and exhortations of the gospel are termed the vehicles or conveyances of grace. However un­able men may be to perform aright the duties to [Page 62] which they are exhorted, christians have yet en­couragement to inculcate these duties on all the hearers of the gospel; and these have also great encouragement to attend seriously, and endeavour to obey such calls and exhortations to duty, since the salutary influences of the good Spirit of grace and truth are ordinarily communicated by this medium.

NOW of the things which have been spoken, this is the sum. God has holy and gracious ends in commanding and encouraging unregenerate persons, as well as others, to attend diligently the outward means, wherein the saving know­ledge of the truth is conveyed, and the benefits of redemption applied to the souls of his people. These commands and encouragements are given to sinners, that they might hereby be persuaded to wait upon him for his mercy, in this way which infinite wisdom has appointed; that so God may glorify the riches of his free grace, in their salvation.

AND though it must be owned, that sinners are incapable of acting for holy ends, yet they are capable of acting from a regard to such ends as are so far right and good, that they may and ought to be exhorted and encouraged to perform duties in such a manner, rather than not at all. Such performances are preferable to a total neg­lect of God's commands. Notwithstanding what is amiss or defective, they may be, and ordinarily are a means of good to men, both in this world, and the world to come. It is not because men perform these duties in a right manner, and with a holy intention, that they have so desirable an issue, but because this is the way in which God [Page 63] has thought fit to fulfil the good pleasure of his goodness, and carry into execution the purposes of his grace towards the sons of men. God's designs in giving these commands are indeed different from theirs in obeying them. They are by a secret influence led in a way that they know not, and find themselves at last conducted whither at their first setting out they thought not of arriving. In the progress of their endea­vours they find their apprehensions and views much altered from what they were in the begin­ning. When the light of the glorious gospel shines with a transforming power into their hearts, it discovers to them their former darkness and mistakes. The charm is now dissolved (if I may be allowed the expression) whereby satan held them under his dominion. Those false appear­ances with which they were deluded, vanish a­way: And they see that they have been walking upon inchanted ground. They are then ready to acknowledge, that however this blessed change may have been effected in the way of means, it is God who worketh all in all: Who hath called them out of darkness into his marvellous light, and translated them from the kingdom of satan, into the kingdom of his dear son.

HAVING thus largely explained the subject, and stated several preliminary points, which seemed necessary to be enquired into in order to prepare the way for what is proposed to be mainly insisted on, I shall in the next place enter upon the direct proof and vindication of our doctrine, which shall be the business of some following discourses.

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 [Page 65] 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, [Page 66] 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—

[Page 67]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, ^* 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 [Page 68] 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. ^*

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, [Page 69] 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? ^* He who will not scruple to [Page 70] 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." ^* 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, ^† 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 [Page 71] 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, ^* 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. ^† We read also of a particu­lar sin and blasphemy against the Holy Ghost, which shall never be forgiven. ^‡ There is sin unto death, says the Apostle, ^‖ 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.

[Page 72]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. ^* 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. ^† 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. ^‡ How can ye believe who receive honour one of another, and seek not the honour that cometh from God only? ^‖ And on another occasion he tells the [Page 73] chief Priests and Elders of the Jews, ^* 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, [Page 74] and in a manner desperate. Thus we read, ^* 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, ^† 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, ^‡ 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, ^‖ 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 [Page 75] 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 79] 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.

[Page 80]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.

[Page 81]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." ^* 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.

[Page 82]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. ^* In proof of this proposition, I would observe—

[Page 83](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. [Page 84] 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 [Page 85] 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. ^*

[Page 86]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 [Page 87] 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, [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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.’ ^*

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 [Page 92] 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, ^* 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. ^†

[Page 93]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, ^* 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, [Page 94] 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 [Page 95] 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. ^* The Philippian jaylor [Page 96] 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, [Page 97] 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.

I AM still upon the first argument to prove the obligation and encouragement of mankind in general, who hear the call of the gospel to la­bour for the meat that endureth to everlasting life. The argument is briefly this: That they who at­tend to the common means of grace are more like­ly to obtain salvation, than they who neglect them. In confirmation of this I have proved, that some who are not in a state of acceptance with God, are more likely to attain to it than others. Wherein this probability appears, has been also declared and vindicated. I am therefore now ready to proceed to the SECOND POINT proposed to confirmation, which compleats our present argument, That what manifests the state of some to be more hopeful than that of others, either consists in, or depends upon, and is obtained by, their endeavours in attending the or­dinary means of grace. Our attending to these du­ties [Page 99] has a tendency, by the appointment and blessing of God, to promote that work of illumination, con­viction and reformation, which is ordinarily prepa­ratory to conversion. Yea it is in the way of at­tending to these duties that the work itself, of con­version, is accomplished.

AS this contains the substance of what is to be pleaded for in the ensuing discourse, it may be pro­per in the first place to state the matter a little more exactly, to prevent exception or mistake. Let it then be observed, that I acknowledge there is a pre­paratory work of divine grace which prevents or is before-hand of all human endeavours. Thus it is in no degree owing to any thing in us, or done by us, that we are born in a part of the world that is enlightned by the gospel—that we have in our early days had wise and faithful instructors, and an ac­quaintance with such whose conversation and ex­ample were adapted to direct and quicken us in our duty—and that we were taught and required to read the scriptures. It is also to be ascribed, many times at least, to a directing providence, without any design or intention of ours, that we read, or hear such discourses as are in a special manner cal­culated to instruct and awaken us, and that we are sometimes visited with remarkable afflictions or de­liverances, which tend to rouse men to serious con­sideration, and often prove the occasion of saving good to them. Besides it has been allowed that the first motions of the Holy Spirit upon the heart, are before any desires and endeavours after salvation in us, inasmuch as all our seeking is prompted by a previous influence of grace. In these respects some are brought nearer than others to the kingdom of God, without any concurring endeavours of theirs▪ [Page 100] All this belongs to what may be called the prevent­ing grace of God.

BUT though the work of divine grace in prepar­ing a soul for regeneration is begun without any act­ive concurrence of ours, yet our active compliance, and endeavours in a way of attendance to prescribed duties, is ordinarily necessary to the progress and completion of it. The first kindly impressions are indeed from preventing grace; but the continuance and increase of the Spirit's influence, with the effects thereof in illumination, conviction and conversion, are usually found only in those who are previously moved and excited to answerable exertments of their active faculties. Herein it is true God worketh in us to will and to do, as well as in the work of sanctification. But our will and endeavour is ne­cessary in both cases, in order to our attaining the end, which the operations of God's grace have a tendency unto. God's first end in using means with sinners, and communicating the influences of his Spirit in and with them, is to awaken their at­tention, and put them upon diligent observance of those duties which he has appointed to be means of their obtaining further communications of light and grace, whereby they may be thoroughly awakened, convinced of their sin and guilt, and led to true re­pentance and conversion. If then men resist the Spirit in his first striving with them, and will not awake to consideration, nor attend to the means of further light and grace, they then receive the grace of God in vain.

BUT that we may understand more clearly and distinctly, how far, and in what respects a man is brought nearer the kingdom of God, and his case rendred more hopeful, by means of his endeavours [Page 101] in a way of attendance to prescribed duties, we must call over briefly some things that were offered in the last discourse, shewing in what respects some are said to be more likely than others to obtain salva­tion. Now whatever may be thought to have a favourable aspect and tendency may, so far as the point in hand is concerned, be reduced to these three heads, viz. Outward means and privileges,—the agency and influence of the Holy Spirit in and by these means—And the effects produced hereby, in the mind, heart and life. If then human endea­vours are of any use or advantage in all, or any of these respects, then these endeavours have a good use and tendency, and sinners ought to be pressed and encouraged thereunto, as conducive to their obtaining eternal life. I shall therefore consider, each of these points distinctly, And

I. HAVE any doings or endeavours of the unre­generate a tendency to render their outward circum­stances either better or worse in respect of spiritual privileges?—A case so plain as this appears to be, will, I think, be easily resolved. Is it not most manifest that our outward condition depends very much, under God, upon our own choice? Some it is true are by the kindness of providence more hap­pily situated than others in respect of outward means of grace, antecedently to any choice of their own. Some are born in places that are peculiarly favoured in this respect: Others are conducted to such places by a secret influence, not knowing whither they go: And others have the means sent to them without their desire or procurement, as has been observed:—And herein the sovereignty of God is manifested. But it is as evidently true that people are very much at liberty to chuse, whether they will put themselves, [Page 102] or continue in the way of christian instruction or not. Our Saviour's maxim holds true in this case, "whosoever hath, to him shall be given; but who­soever hath not, from him shall be taken away." The Jews might have all along enjoyed the out­ward means of divine knowledge, if they had not refused them and as far as they were able put the word of God far from them, so judged themselves unworthy of eternal life. Is it not owing to men's hating and rejecting instruction, that the gospel is not at this day preached among all the nations of the world?—Their opposing the means of grace at a distance, is the great cause and occasion why they are not brought near to them. And where God sends the word of salvation, and sets up the light of the gospel, is it not plain, that some by their wilful refusal of it keep out of the way of being savingly benefited by it, and on the contrary rush greedily into the way of all kind of sin, error and temptation, whereby their state is rendred deplorable, and in a manner desperate? But when men are willing, and take pains to have and attend to the outward means of grace, they are ordinarily continued and increased to them. If it be the care and endeavour of any one to avoid the conversation of those who have no regard for religion, and to shun those places where nothing is to be learned but impiety and wickedness, this will tend to preserve him from these dangers and temptations. If he desire to be instructed in the doctrines and precepts of the gospel, and accor­dingly seeks for, and attends upon the best means he can have access to, he will be likely to have his present advantages continued, yea, and have further helps, and greater opportunities than he at present enjoys. We who live where the christian religion is professed, have peculiar outward assistances offer­ed [Page 103] to us, whereby we may come to the knowledge of the truth, and experience its renewing and sancti­fying influence upon our hearts. But if we refuse, and endeavour to shun them, we may effectually deprive ourselves of them in a great measure; and on the contrary if we improve them, we shall hereby find ourselves led and conducted into the way of further helps and advantages of this kind. We have the scriptures in our hands; but how can they be a means of making us wise to salvation, if we will not read them? The gospel is preached among us; but this cannot be a means of converting us, unless we will hear it. This then appears to be the true state of the case: The first outward means which God uses for the conversion of sinners, pre­vents all their endeavours; but then there are fur­ther outward privileges which God ordinarily vouch­safes to those who desire and endeavour to obtain, and hold them; from which they who despise and reject them, are excluded. The Jews at Antioch, to whom Paul preached the gospel, might have had the privilege of further instruction, if they had de­sired it, and been willing to receive it; but when they were filled with envy, and spake against those things which they had heard, contradicting and blas­pheming, yea proceeded so far in their opposition, as to raise a persecution against the apostles, and expel them from their coasts, they were justly de­prived afterwards, of those advantages which they wilfully refused. Upon the whole, if men are wil­ling and desirous to attend the means of grace, they are usually favoured with the continuance and en­largement of their spiritual privileges; but if they refuse instruction, and reject the counsel of God a­gainst themselves, they are justly left to remain un­der the power of that darkness which they love ra­ther [Page 104] than light. It is true we ought to ascribe it to the grace of God, that any are influenced and en­abled so to improve their outward advantages, as to receive further helps of this kind. And on the o­ther hand, it is owing to men's wickedness that they hate the light, and oppose the outward means of grace, as we have formerly had occasion to observe. But whatever be the occasion of this difference of conduct, the consequences are of great importance. ^* For by a due improvement of our outward advan­tages, we shall be likely to have them increased and prolonged, and so in this respect be brought near [Page 105] to the kingdom of God: But by neglecting and refusing them, we forsake our own mercies, and as far as in us lies, keep ourselves out of the reach of that grace, which God is wont to convey in and by these means to the children of men.

LET us now, in the 2d place, consider, whether men's conduct has any kind or degree of conduciveness to further or hinder their receiving inward influences, and assistances from the Holy spirit?—Whether the continuance and increase of those common influen­ces of grace, which are communicated to men un­regenerate, with and by the outward means before spoken of, depends at all upon the improvement they make of these means? And whether the withdraw of this grace, and the with-holding of further sup­plies of it, be occasioned by, and owing to, their neglecting, and resisting what they have received? Now this, I think, both scripture and experience will warrant us to affirm. It is always in conse­quence of men's grieving and quenching the Spirit, that he withdraws his kindly influences from them. This is an awful, but just punishment, for their wil­ful neglect of, and opposition to those gracious mo­tions and solicitations which they have experienced. To this purpose the Divines at Dort argue and con­clude— ‘God forsakes not those whom he thus works upon (by his word and Spirit) nor ceases to further them in the true way to conversion, till he is forsaken by them, by a voluntary neglect or repulse of this first grace. The talent of grace, once given by God, is taken away from no one, except him who by his own fault first buried it. Mat. 25.28. Hence it is that we are often ad­monished in scripture, that we resist not the Spi­rit, that we quench not the Spirit, that we receive [Page 106] not the grace of God in vain, that we depart not from God, Heb. 27. Yea this is most manifestly pointed out as the reason of God's forsaking men, that God is first forsaken by men. Prov. 1.24. Because I have called and ye refused, I also will laugh at your destruction. 2 Chron. 24.20. Be­cause ye have forsaken the Lord, he hath forsaken you. But there is not the least hint in scripture, that God is wont, or hath a will ever without the previous fault of man, to take away from any one the help of his exciting grace, or any assistance ordained for the conversion of man, which he hath once conferred.’ ^*

OUR conduct, in improving or resisting the in­fluences of the Holy Spirit, is therefore of great importance in its tendency and effects. If men do not quench the Spirit of grace, but comply with his motions, he will continue striving, moving and breathing upon their souls. Yea by improving di­ligently the grace they have received, they shall ob­tain further degrees. Though I do not plead for a promise of regeneration to the endeavours of the unconverted, yet we have, I think, reason to con­clude, that they who comply with the motions of God's Spirit, in that preparatory work which has been discoursed of, shall receive further influences and assistances of the same kind, whereby they may become more and more prepared for the reception, and exercise of the divine life, and so advance gra­dually towards the kingdom of God. Hereby they may attain to more divine knowledge, and con­viction of sin, and be taken off more and more from self dependance, and false confidences. Yea they may at length be so convinced of the insufficiency [Page 107] of those false refuges, to which they used to betake themselves when pressed with a sense of their guilt, as to abandon them all. For this belongs to that work of humiliation, which is antecedent to saving conversion.

NOW I apprehend that it is not obscurely sug­gested in the holy scriptures, that sinners shall receive further degrees of grace and assistance from the Spirit of God, if they do not wilfully re­sist his gracious operations, and thereby quench his kindly influences upon their hearts. Those words of our Lord, which we find several times repeated, seem to imply as much. "Whosoever hath" (that is whosoever holds, or improves what he hath, for so the word is sometimes understood, see Heb. 12.28.) "to him shall be given: And whosoever hath not, from him shall be taken a­way." This is delivered as a universal rule or maxim, applicable to every kind of gifts and ta­lents conferred upon mankind: And it imports, that the way to have them increased is to improve them. That this is the true intent of the words, will I think plainly appear, to every one that will examine the several occasions on which they were spoken. And I see no reason why that passage, in Mat. 7.7—10. may not properly be expound­ed in the same manner. "Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you: For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. If ye being evil know how to give good gifts unto your children, how much more shall your Father in hea­ven give good things (that is, as Luke expresses it, give the Holy Spirit) to them that ask him." [Page 108] These words undoubtedly contain a promise of an increase of grace to believers, upon their seek­ing for it. But this does not hinder but that we pay properly understand them as signifying also, that there shall be an increase of that common grace, which men may be the subjects of previous to conversion, upon their seeking for it with per­severing diligence and importunity. And there seems to be the more reason to receive this inter­pretation, because it appears from the two last verses of this chapter, that Christ's sermon on the mount was addressed to the multitude, as well as to his disciples. Now as it is the duty of all to ask of God the gift of the Holy Spirit, so it is rea­sonable to conclude, that it was our Saviour's de­sign in these words to propose unto his hearers in general an encouraging motive unto this duty. ^* [Page 109] Not that it is our duty to seek in unbelief, but it is the duty of those to whom the word of salvation is sent, to seek for the grace of God's Holy Spirit with serious minds in the exercise of that faith, and that grace which they are the subjects of, whether it be saving or not. And if they do so, their endeavours will not be in vain.

AND that our cherishing and complying with the motions of God's Spirit, in his common as well is special operations, should be the way to have them continued and increased, is agreable to the experience of mankind, and the manner of God's dispensations. We see that they commonly make gradual advances in knowledge of any kind, who use diligently the means and advantages for pro­ficiency which they enjoy, and improve those measures to which they have attained. The same may be said of our wealth and outward estate. By improving our present stock industriously, and husbanding it carefully, it will gradually increase. [Page 110] All the blessings of providence, all our mental endowments and spiritual gifts, though they are the free bounties of our heavenly Father, yet we see, that they are continued and increased ordi­narily unto such as diligently use what they have received, and seek for further degrees, by those means which God has prescribed. On the con­trary, they who neglect to improve the price that is in their hands do often lose it, and always lose the benefit of it. And do we not accordingly find in experience, that the effects of the Spirit's, influence upon our hearts continue, and become more sensible so long as we comply with these motions, and improve that grace which is given us; and on the contrary are interrupted and weakned, when we resist and quench the Spirit by negligence and wickedness; as will be further shewn under the next enquiry.

BUT here arises a question or two of some mo­ment, which we must consider briefly before we proceed any further. It will be asked, may one who is not savingly united to Christ by faith, take encouragement from any promise to hope for favours and blessings of any kind from God?

I ANSWER first, It is a certain and undeniable fact, that sinners do receive favours and blessings from God, before they are in a state of accept­ance with him, by a special and saving interest in Christ. The common gifts of providence of which mankind in general are partakers, are evi­dently favours and instances of the goodness and kindness of God. Many are further favoured with the outward call of the gospel. They have means and advantages for attaining to the know­ledge of the way of salvation by Christ. They [Page 111] have a perfect revelation of the whole matter of their faith and duty, and enjoy those ordinances, and outward means of grace, whereby the bene­fits of redemption are communicated and applied to man. And there are some, who besides these outward privileges are the subjects of the influ­ences of the Holy Spirit, whereby they are awa­kened and enlightned in various degrees, though they are not true believers in Christ, nor so united to him as to be in a state of salvation, in the most important sense. Now all these things are exer­cises of the goodness and mercy of God to sinners. The scriptures will warrant us to consider and speak of them in this view, notwithstanding some by abusing the blessings of God turn them into curses, and make them the occasions of inhancing their guilt, and future punishment. This has, I think, never been denyed by any. Moreover,

IT is also generally acknowledged that these common favours were purchased for men by Christ. To him the world in general is beholden for all the good they enjoy. To this purpose are the words of Mr. Charnock—"Had not Christ," says he, ‘interposed to satisfy the justice of God, man upon his sin would have actually been bound over to punishment as well as the fallen angels were upon their's, and been fettered in chains as strong as those spirits feel. The rea­son why man was not hurled to the same de­plorable condition upon his sin, as they were, is Christ's promise of taking our nature, and not their's. In regard of those fruits of this patience, Christ is said to buy the wickedest a­postates from him. 2 Pet. 2.1. Denying the Lord that bought them. Such were bought [Page 112] by him, as bring upon themselves just destructi­on, and whose damnation slumbers not. ver. 3. He purchased the continuance of their lives, and the stay of their execution, that offers of grace might be made to them. This patience must be either upon the account of the law, or the gospel; for there are no other rules where­by God governs the world. A fruit of the law it was not; that spake nothing but curses after disobedience. It must be therefore upon the account of the gospel, and a fruit of the cove­nant of grace.’—Thus far this learned author. [Vol. 1. pag. 478.]

HENCE it will follow, that by the death of Christ, blessings have been purchased for mankind in general. Common blessings are bestowed on the world for his sake. There is therefore, a common relation, or union of men to Christ, which is the ground of their receiving these benefits which he purchased for them. All are in some sense interested in Christ, who receive any benefits for his sake. We may then without any incon­veniency allow that these benefits are founded upon the merits of Christ, and purchased by him, and that they who partake of them are in some sense related to Christ, and interested in him.—Yea this must be the case, unless these benefits are conferred on sinners without any regard to the redemption of Christ.

AND if any should insist that these are not the fruits of Christ's merits, and that no one is in any respects interested in Christ, until he savingly be­lieves on him, then they must acknowledge that God may and does confer his favours and grace on those who are not in any sense united to Christ. [Page 113] So that upon either supposition the difficulty will come to nothing. God does in fact bestow these favours, in what manner soever it is done. And if he may without any dishonour to his perfecti­ons bestow them, then there is no difficulty in supposing that he may (if, he thinks fit) declare unto sinners for their encouragement, that they shall not seek for them in vain. If it be thought unsuitable that God should promise any kind of favours to those who are not so in Christ as to be in a state of justification, then it is unsuitable for him to confer any kind of favours on such persons. For it is to be observed, that the weight of the objection, as it is commonly urged, does not lie so much against the promise of blessings to sin­ners, as against the bestowment. No considerate person will find any difficulty in allowing that what is fit to be done by God, may if he thinks proper be the matter of promise. A special and saving union to Christ is not necessary as an ante­cedent ground of God's bestowing upon us the common bounties of his providence, and the com­mon grace of his spirit, or even that grace where­by we are enabled to believe unto salvation. For it is by faith that we are first savingly united to Christ. Our special interest in him is therefore the consequence, and not the ground of our first believing on him. In other words, our first in­grafting into Christ, is a favour inseparably con­nected with justification and salvation, and yet it would be a contradiction to say that the bestow­ment of this favour was founded on our being an­tecedently in Christ by a special and saving union.

THERE is then, I apprehend, as good as a pro­mise tho' not of salvation, or converting grace, [Page 114] to the endeavours of the unconverted, yet of fur­ther grace and influence of the Holy Spirit to those who improve what they have received.—Only this must be understood with one limitation, viz. that it holds true only during the continu­ance of mens probationary state in this life, which depends intirely upon the sovereign pleasure of God, to determine. Nor is it any objection that the Apostle says, "all the promises are in Christ." This is readily granted in the utmost extent, to which the universal term, can with any appear­ance of truth be understood. All the promises, or encouragements which God has ever given to fallen man, yea I will add, all the unpromised mercy that he has ever visited mankind with, must be considered as the fruit of Christ's redemption, and therefore the Redeemer stands in a common relation to and connection with the race of Adam. But I conceive however that the Apostle in the words above quoted, means the special promises of the covenant of grace, which presuppose a spe­cial relation to Christ, as the ground and condi­tion of our partaking of them; and then nothing can be argued from them against promises of a different kind, to persons in a different state. But these things may come under consideration again in another place.

IT may be further enquired—Do not men always resist the Holy Ghost in this common operation, till they are overcome by that grace which is irresistably efficacious? I answer, it is true, that the natural tendency of this grace is resisted by every one who still remains uncon­verted. For the tendency of it is to influence men to repent sincerely of their sins, and turn to God. But so far as any good effects are wrought [Page 115] in and upon us by the Holy Spirit, his agency is not resisted. There is no compulsion or violence offered to the liberty of the will, either in con­version, or that conviction, and humiliation, and reformation which is ordinarily antecedent and preparatory thereunto. To enquire then whether a sinner does always and universally resist the Holy Ghost until he is regenerated, is the same as to ask, whether the agency of the Spirit, previous to regeneration, be ever productive of any good effect. Or, (which comes to the same thing) whe­ther there be any duties performed by, or inward effects wrought in a sinner, by the common grace of the Spirit, preparatory to conversion. But this has been already, considered, and the reality of this preparatory work, I trust, has been sufficient­ly proved from scripture and experience. How­ever opposite the corrupted nature of man is to that which is good, our actual resistance to the work of the Holy Spirit ceases, and without any force upon our natural liberty is overcome, so far forth as the Spirit's agency proves effectual to the production of any good effect in and upon our souls. He then who receives the light and con­viction which is objectively proposed in the word, and is thereupon affected with a sense of his sinful and wretched estate, and cherishes a religious con­cern about the salvation of his soul, and guards against those sins and temptations which tend to harden him in security and impenitence, such an one does so far comply with the motions of the Holy Spirit. Whereas he who opposes convicti­ons, who counteracts the dictates of conscience, who casts off fear, and will walk in the way of his heart, and the sight of his own eyes, he who [Page 116] does thus, resisteth the grace of God, and as the Apostle says, receives it in vain.

AND however the unregenerate do oppose the tendency of those means whereby the Spirit strives with them, inasmuch as these are in their own na­ture fitted to lead them to a saving conversion, it will not follow, that a sinner may not so comply with, and improve that grace which he has re­ceived, as that there may be reason to hope, from the word of God, that he will receive further sup­plies. The regenerate do always in this world resist the Holy Ghost, so that the means which are used with them for their sanctification, have not that effect, which in their own nature they tend unto. Were it not for this, they would be perfectly holy in heart and life. But it will not be denyed, that they may so improve that grace which is given to them, as that they may take encouragement from the promises of the gospel, to hope and trust that he who has begun a good work, will carry it to perfection; and that in the way of waiting upon God, they shall renew their strength, through continued supplies of the Spirit of Christ.

IT is also to be remembred, that it is the ordi­nary method of the Spirit to work upon the souls of men, with and by the outward means of grace. It is by the word of truth, as the instrument, that sinners are awakened, enlightned, humbled and converted. They therefore who diligently attend thereto, are in this respect in the way of receiving divine aids and influences, and of having them continued and increased; and on the contrary, they who neglect the outward means, do thereby [Page 117] keep themselves, as it were, out of the way of these blessings. The heathen are more unlikely to enjoy the salutary beams of the sun of righte­ousness, than we on whom it is risen. And be­cause they have not the outward means of divine knowledge, they are in scripture spoken of as far off from God. And with equal truth it may be said, that where the christian religion is professed, and its ordinances administred, they who through carelessness will not improve their spiritual privi­leges, and so continue in gross ignorance and wickedness, are farther from the kingdom of God, than they who seriously and diligently improve them. As the Spirit is wont to enlighten, hum­ble and convert men only by and with the word, so they only to whom the word is sent, and who attend unto it, are in any probability of knowing the truth, and turning from darkness to light. How clearly soever the light shines round a man, if he keeps himself always shut up in the dark, he will not enjoy the benefit of its influence, any more than if the sun were not risen upon the earth. Nor will any other means, with which the Spirit useth to work, be of any better effect, any farther than they are attended to by us. Upon the whole, our conduct in this case is of most impor­tant consequence, and according as we improve the grace we have received, there is reason to con­clude that it will either be continued & increased, or suspended and withdrawn. But it is time to proceed to the third enquiry, viz.

3. ARE any endeavours or exertments of a sinner conducive to his being in a more desirable and hopeful state, in regard of his inward dispo­sitions and qualifications?

[Page 118]I ANSWER, this point is already in effect de­termined, if the reasoning above be just. For it has been proved at large, that some who have not yet attained to the state of regeneration and con­version, may be nearer thereto than others, in the disposition of their minds, and are therefore more likely to obtain that faith and repentance with which salvation is connected. It has also been proved, that these preparatory dispositions are wrought in us by the power of the word and Spi­rit. And that our conduct is of important con­sideration with respect to our having the outward means of grace, and inward influences of the Spirit—It follows then plainly from these prin­ciples, that those inward effects of the word and Spirit which are now under consideration, have a like connection with, and dependance upon our conduct. Without some exercise of our active faculties, we shall never, understand the doctrines and precepts of the gospel, nor be duly convinced that we have sinned and come short of the glory of God, nor have a just sense of the danger and misery of a state of guilt and condemnation, nor cast about in our minds whether there be any way, of salvation, and what ground of hope there is for one in such a case, nor shall we look to heaven for that help which none but God can give us. Such a work of conviction is necessary to prepare the soul for the grace revealed in the gospel; and it is not effected without our active concurrence, in at­tending to the ordinary means whereby the Holy Spirit worketh in the minds of men.

IT may be added, that our own experience and observation further confirms the truth of what has been above argued. By complying carefully [Page 119] with the dictates of conscience, it will become more tender and perceptive. ^*

THE effects of the Spirit's agency in and upon our hearts will be more sensibly perceived, in some proportion to our care to improve that grace, and those means of grace which we are favoured with. Every one who has attended with care to the state and frame of his own mind must, I believe, acknow­ledge, that if he has at any time attended with seri­ousness and diligence on the means of grace, and cherished the motions, of God's Spirit in and with them, it has commonly been followed with some sensible effect on his mind and conversation. He has found some check given to his vain and sinful pursuits, and a conviction of the necessity of mind­ing his soul's concerns, and securing the things of his eternal peace, has been more deeply imprinted on his mind and heart. And they who have worn off those serious impressions which they have some­times had, I doubt not, have a witness in their con­science against themselves, that they have often re­sisted and quenched the Spirit striving with them, by indulging to sloth, wilful sin, love of the world, and vain amusements. As believers by improving the grace and assistance afforded to them, receive fresh supplies, whereby they make progress in the work of sanctification, so the awakened sinner, who improves the strength and influence communicated to him by God in and with his ordinances, shall [Page 120] hereby attain to further degrees of light and con­viction, and be more and more reclaimed from those evil courses, which tend to blind and harden [...] and so obstruct his effectual conversion.

I HAVE now finished what I proposed to offer in confirmation of the second part of this argument, that what renders the state of one man more hope­ful than that of another, is ordinarily connected with human endeavours, in a diligent use of the outward means of grace. And hence the conclusion is plain and undeniable, that sinners are encouraged, as well as bound in duty, to labour for the meat which en­dureth unto everlasting life.

IF no more could be offered for the encourage­ment of sinners in seeking salvation than what has been insisted on, this ought in all reason to de­termine their resolution, and animate their endea­vours. But we may go further and say, that it is in the way of attending the instituted means of grace that faith, and all the benefits of redemption there­with connected are obtained. I have been shewing that it is by the Spirit's concurrence with our active endeavours, that we acquire such degrees of doctri­nal knowledge, conviction of sin, concern about de­liverance, &c. as are requisite to prepare us to give a due entertainment to the grace of God revealed in the gospel. And that none but they who are thus previously enlightned, awakened and humbled, do receive and acquiesce in the message of life and peace by Jesus Christ: And of consequence, such are more likely than others to partake of this grace and salvation. But it is to be added for the further encouragement of human endeavours, that it is in the way of attending the prescribed means of grace that the saving benefits of redemption are ordinarily [Page 121] obtained by & applied to us. It is by our attending the preaching of the word, in particular, that we obtain faith, according to the express words of the Apostle. "It is of the incorruptible seed of the word of God, that we are born again."

SHOULD it be objected, that however the word may in some sense be the means of faith and con­version, yet there is no room for any endeavours of ours in order to obtain it. For a sinner is wholly passive in hearing understanding and believing the report of the gospel. I would answer.—That it is a commanded duty that sinners should attend to the preaching of the word, as shall be proved in its pro­per place. That they are capable of obeying this and such-like commands in some manner, even from a regard to the authority of God.—That these commands were given as a motive to obedience.—And that whatever is done in obedience to a com­mand, ever implies some active exercise of the fa­culties. So that however passive the mind may be supposed to be in the very instance of believing, yet we may be and are active in hearing, which is a necessary prerequisite and condition of faith. I might further say, that the scripture notion of justi­fying faith, considered subjectively, is more than a passive perception. But to propose and vindicate the evidence of this truth, would require more room than can here be allowed for an incidental point: Nor does our argument require us to dispute this question.

IT is sufficient for our present purpose, that we have plain scripture to assure us, that in the times of Christ and the apostles, human endeavours were the way in which men obtained faith, and entred into the kingdom of God. We have to this pur­pose [Page 122] the testimony of Christ himself— Since the days of John the Baptist, the kingdom of heaven suffereth violence, and the violent take it by force. ^* The sense of which words is more plainly expressed in the parallel text: "The kingdom of God is preach­ed, and every man presseth into it." ^† These words certainly imply much more than that men were passively wrought upon. They denote a strong desire, and earnest endeavour. In this manner sin­ners then entred into the kingdom of God; into a state of grace and acceptance with him. They struggled and contended resolutely for salvation, and like soldiers storming a city, or forcing an entrench­ment, they strove as it were who should be the first to rush in. And the account which the inspired historian gives of the success of Paul's preaching a­mong the Bereans, is worthy of special remark.— These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so: Therefore many of them believed. ^‡ They used the appointed means to understand the nature and evidences of the christian doctrine: This is recorded with a particular commendation; and it was owing to this, as the historian informs us, that so many believed.

IN this manner men were converted to the faith and obedience of the gospel, under the preaching of John Baptist, Christ and the apostles. And if it be enquired concerning those, who have in every succeeding age given the best evidences of sincerity in their professions of faith in, and obedience to Christ, how they were called out of darkness into God's marvellous light, and translated from the [Page 123] kingdom of satan, into the kingdom of his dear Son, they would, I doubt not, all agree in this ac­count; that they were first awakened to a sense of the misery and danger of a state of sin, and the ne­cessity of obtaining pardon, and being reinstated in his favour: And hence they have been excited to a diligent improvement of the outward means of grace. Thus they have been led into all that know­ledge of, and satisfaction in the gospel, and the way of salvation therein delineated, to which they have attained. If we consider the accounts, which the most exemplary professors of the christian religion have given of the manner of their conversion, we shall find them thus far agreed, how much soever they may differ in other circumstances.

FROM the whole that has been offered under this argument, may I not venture to say, it is evident, that they who labour for the meat which endureth to everlasting life, in the manner which has been declared, are much more likely to obtain it, than they who wilfully despise it, and put far from their thoughts the things of their eternal peace. To deny this will, I think, unavoidably run us into the grossest absurdities.

IF the diligent improvement of the means of grace (as we commonly speak) has no sort of con­duciveness to mens obtaining of salvation, it is then no priviledge to be in the way of these means, and they who are brought up and live all their days a­mong the savages of Africa, have as desirable a lot, as we who are born in a christian land, educated in the profession of the true religion, having the scrip­tures in our hands, with liberty and capacity to read them, and the gospel faithfully preached to us.—For the outward means will be of no advantage to [Page 124] any one who will not attend to and improve them. How plainly soever the truth with its evidences may be declared, no man will be the wiser or better or happier for it, unless he can be some way per­suaded to exercise his active faculties, in considering and judging of these things, and applying them to himself, that he may see his own personal concern in them. To persuade and enable a sinner to at­tend unto and use the outward means of faith and conversion, is the first work of the Holy Spirit; and is the foundation of every consequent effect wrought in the soul by the influence of the word and Spirit of God. But there is one scruple which we must endeavour to remove, before we dismiss this argu­ment. For though it does not directly militate a­gainst our reasoning under this head, yet it tends to weaken its persuasive force, and damp the zeal of mens endeavours.

IT may be said, That since there are no promises of salvation or effectual grace, to any thing wrought in or done by a sinner before he savingly believes in Christ, he may notwithstanding all his endea­vours, and all that light and conviction, and refor­mation, to which an unregenerate man may attain, perish at last with hypocrites and unbelievers: And then not only all his pains will be lost, but his guilt and punishment will thereby be greatly inhanced. That grace which was insufficient for his conversion, will subject him to a more fearful doom than he would have been liable to, if he had always lived in ignorance, and a careless neglect of religion.—There seems therefore to be but small encourage­ment for an unregenerate man to strive for salvation, upon such uncertainty of success, when there is so much danger that his case will hereby be rendred more deplorable.—I answer,—

[Page 125]ALLOWING that there are no promises of salva­tion or effectual grace to any thing, which a sinner, remaining unconverted, is capable of attaining to, yet I see little reason for so sad a conclusion, as that any one shall be left to perish forever, who perse­veres in striving and pressing to enter into the king­dom of God, and through the agency of the Spirit, with the outward means of grace, is awakened, enlightned, and brought off from false confidences, all which is attainable previous to conversion. Does not God every day dispense numberless unpromised favours among mankind? What promise is there that the next morsel of food that we shall take, will not have the effect of poison? Yet who is there in his right mind, that would scruple to eat and drink when prompted thereunto by the necessities of his nature? Who is there that was denyed a blessing if he continued seeking for it in God's appointed way? Is there any instance upon scripture record of one who sought God's favour and blessing in vain? Or is there any intimation of such a thing in the word of God? Tis true we are told, ^* "that many shall seek to enter in at the strait gate, and not be able." But it is plain from the occasion and connection of the words, that it was a cold, faint, slothful way of seeking, which is here spoken of as ineffectual—"strive to enter in at the strait gate, for many I say unto you shall seek to enter in and shall not be able." In these words Christ exhorts to earnestness of endeavour for salvation. The rea­son enforcing the exhortation must then be taken in such a sense as will carry a persuasive force. Now tis a strong argument for earnest striving, that many will take some pains, and yet fail for want of reso­lution and perseverance. But if we say that many [Page 126] who struggle and agonize to the utmost of their power to enter in at the strait gate shall yet be ex­cluded, this will tend to discourage, rather than ani­mate the earnestness of our endeavours.

THOUGH God is not bound to save an unregene­rate sinner, yet there is great reason to hope, that he will be found of those who by his grace are in­fluenced to seek him, in that way in which he ordi­narily dispenses his blessings. And if this be not enough to awaken our diligence in labouring for the meat that endureth to everlasting life, I do not think that even a promise would have a better effect. That man is surely very perverse, who will be at no pains to know and secure the things of his eter­nal peace, unless he has a promise that his attempt shall certainly be successful. ^* Such a resolution very ill becomes a sinner, who has nothing to hope for but from unmerited mercy. We labour for the meat that perisheth, without any promise of success. And we have equal encouragement to hope for spi­ritual blessings in waiting upon God herefor, in the ways of his appointment.

[Page 127]BE it then, that they who die in their sins, after having had great common illumination, and great means of conversion, and having quenched the Holy Spirit that his been long and powerfully striving with them, should on these accounts receive greater damnation; this ought not to discourage any one from a diligent attendance to the means, and im­provement of that grace which God is affording him. No one is necessitated to abuse these favours and ad­vantages, to the aggravation of his misery. Some do yield to the motions of God's word and Spirit, so as that they are by this means brought nigh to the kingdom of God. ^* And whosoever improves what he hath, to him shall be given, and he shall have abundance. It is not then from any incapacity, or want of power necessarily connected with a state of spiritual death, that sinners refuse, neglect and oppose that light and grace, which is either given, or immediately offered, to the inhancement of their future misery. These favours have in their own nature a good tendency, and are often subservient to the conversion and eternal salvation of the chil­dren of men. Did men attend to, and improve the outward means of grace, and inward influences and [Page 128] aids of the Holy Spirit, diligently, and seriously, as they might do previous to regeneration, it would be much otherwise with them than it is: And for any thing I know, it might constantly issue in their saving conversion.

BESIDES, how absurdly does he act who neglects and refuses the favours and grace of God, because they may be abused, and their good tendency and design counteracted, to the increase of his guilt and woe. A man who will practise upon this maxim, must stop his ears against all instruction; shut his eyes against all light, and banish all serious thought if possible from his mind: Not only so, but he must resolutely refuse all the common blessings of providence which are tendred to him, and put an end to his life without delay. For as long as a sinner lives, he is treasuring up to himself wrath a­gainst the day of wrath, unless the goodness of God leads him to repentance. But who except a mad man would think it prudent, to involve himself in certain and immediate guilt, to avoid that which is only possible, and chuse certain perdition, rather than a probable hope of salvation. And what assu­rance have we that wilful, chosen ignorance will be any excuse or extenuation of sin? How do we know that mens refusing the knowledge of God's ways is not as offensive to him, or will not receive as many and heavy stripes, as if they had known his will and not done it? Are we sure that sinners will not be reckoned with for those advantages and privileges that were tendred to them, whether they received them, or made any use of them or not? The scriptures no where inform us that this will not be the case, but rather intimate that it will be so. Be this as it may, since there is so much [Page 129] encouragement that the sinner who diligently perseveres in labouring for the meat which en­dureth to everlasting life shall obtain it, it must be the height of folly and madness for any one to despise and reject this, and chuse to sit down with the forlorn hope of a more tolerable doom in hell.

AND now to shut up this argument, every one who desires salvation is bound and encouraged to take that course in order to secure the same wherein there is the greatest probability of suc­cess. And that course has the greatest probabi­lity of success, in which both scripture and ex­perience teach us that salvation is ordinarily ob­tained. That is the diligent use of those means which God has prescribed, and is commonly pleased to accompany with his blessing. We have abun­dant evidence, that he has been found of many, who have thus sought and enquired after him: And it does not appear that any one was ever savingly converted, till he was first brought thus to seek to God for converting grace: Nor does it appear that any one who persevered in thus waiting on God for his mercy, was ever finally rejected by him. From all which it appears, that it is the duty of all who are concerned to obtain the meat which endureth to eternal life, to labour for it, in such ways as God has pre­scribed: And to this they have abundant en­couragement. Which was to be proved.

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. [Page 131] 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. ^* 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. ^† 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. [Page 132] 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, ^* 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 [Page 133] 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. ^* 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 ^† 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 [Page 134] 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. ^*

[Page 135]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, ^* 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, [Page 136] 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. ^a This is his commandment, that we should be­lieve on the name of his son Jesus Christ. ^b Jesus preached the gospel, saying, the time is fulfilled, the kingdom of God is at hand, repent ye and believe the gospel. ^c God hath now commanded all men every where to repent. ^d Repent and be converted, that your sins may be blotted out. ^e 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, ^f 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 ^g Consideration is also a means of conversion. I thought on my ways (says David) and turned my feet into thy testimonies ^h—When therefore we are commanded to believe, re­pent, and turn to God, we are virtually, and by [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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. ^*

[Page 141]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 [Page 142] 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 [Page 143] 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 [Page 144] 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 [Page 145] 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 [Page 146] 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. ^*

[Page 147](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, [Page 148] 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, [Page 149] 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 [Page 150] 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 [Page 151] 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, [Page 152] 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 [Page 153] 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, [Page 154] 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. [Page 155] 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, [Page 156] 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, [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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. ^* 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.

[Page 161]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, [Page 162] 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 [Page 163] 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 [Page 164] means, ^* 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.

[Page 166]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, [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] 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 [Page 173] 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.

[Page 174]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.

[Page 175]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.

[Page 176]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, [Page 177] 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 [Page 178] 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. ^*

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 [Page 179] 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 [Page 180] 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 [Page 181] 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.

[Page 182]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 [Page 183] 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 [Page 184] 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 [Page 185] 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.

[Page 186]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 [Page 188] 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 [Page 189] 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.

[Page 190]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.

[Page 191]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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] his merits, is now become not only vain, but criminal and pernicious. ^*

[Page 196]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 [Page 197] 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.

[Page 198]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 [Page 199] favour. This is your duty, and to this you are encouraged, whether you are regenerate or not. ^* Exert yourselves then with persevering diligence, in laboring for the meat which endureth to everlasting life. And let this consideration animate you, that as God is not slack concerning his promises, so he is not wont to disappoint the hopes which he has encouraged. We make much account of the encouragement of a good and faithful man, and shall we slight such glorious encouragement, which a good and faithful God proposes to us. But take heed that you put not your endeavours in the place of Christ and his righteousness. Rest not your hopes of pardon and acceptance with God upon the supposed merit of your own [Page 200] works. This foundation must be forsaken and you must betake yourselves to that which God has laid in Zion, ^(a.) or the whole superstructure, how much labour soever you may lay upon it, will fall. Be attentive to the end of your actions, as well as to your actions themselves. Guard against such an abuse of the means of grace, as tends to frustrate the grace of God, and the great design of the gospel, which is, that the loftiness of man way be humbled, and the haughtiness of men bowed down, and the Lord alone may be exalted. ^(b.)

CONSIDER, that if through a slothful neglect of the means of conversion you should perish in your sins, you will be peculiarly inexcusable. You will have no pretence of inability, or want of en­couragement, to plead in extenuation of your guilt. ^(c.) Wisdom has cried aloud, she has uttered her voice in the streets, how long ye simple ones will ye love simplicity, and ye fools hate knowledge? Turn ye at my reproof. And if men will set at nought God's counsel, and despise his reproof, if they will walk in the way of their own heart and in the sight of their own eyes, they will have no cloak for their sin. This will be their condemnation, that light came into the world, but they loved darkness rather than light. ^(d.)

HOWEVER men may at present quiet their conscience, and ward off a conviction of their sin and folly, in neglecting to wait upon God for his mercy in the way he has appointed, you have no reason to expect that God should regenerate you, [Page 201] while you will not attend to the outward and or­dinary means, whereby he is wont to effect this happy change. You expect not the meat that perisheth without labouring for it; and it would be presumption for you to expect the meat which endureth to everlasting life, while through sloth, love of the world and sin, you will not seek for it. We cannot obtain a new heart unless God give it to us, yet he will for this be enquired of by us, ^{(a.) *} God may work miracles indeed in feeding a Prophet, or calling an Apostle, but the ordinary dispensation of the blessings of God's providence and grace is in another manner.

THE other part of the exhortation belongs e­specially to those who have some special oppor­tunities [Page 202] and advantages of being serviceable to others, in their spiritual interests. Let such be perswaded to endeavour the conversion and salva­tion of souls, in the use of those means and or­dinances which God has prescribed. It is no doubt the hearts desire and prayer of every true christian for others, that they may be saved, and come to the knowledge of the truth. But consider, my brethren, that inoperative wishes do not dis­charge our obligation; no nor the most fervent prayers to God, for the pouring out of his Spirit upon mankind for their conversion. There are means to be used by every one of us for this pur­pose. We must labour that others, as well as our selves, may obtain the meat which endureth to everlasting life. I know we cannot create a new heart in others; no more can we in ourselves. It belongs to God to make converts; but it belongs to us to use the means. May God im­print upon the hearts of all the ministers of the gospel, a lively sense of their obligation to watch for souls, as those who must give account; that they way save themselves and those that hear them. And let parents and housholders suffer the word of exhortation, to labour for the conversion of those, who by the providence of God are especially committed to their care. Bring up your children in the nurture and admonition of the Lord: Train them in the way wherein they should go; and tra­vail in birth for them, 'till Christ be formed in their souls. Command your houshold to keep the way of the Lord. Instill pious and Christian instruction into their tender minds. Bring them acquainted with the holy scriptures from their childhood. En­deavour to excite their serious and practical at­tention [Page 203] to the one thing needful. Restrain them from sin and temptation. Do what in you lies to engage them to an early acquaintance with God; and that they may remember their Creator, and Redeemer, in the days of their youth.

IF you, by the blessing of God, should be instrumental to perswade them to chuse that bet­ter part which never shall be taken away, how much better will they be provided for, than if you could give them all the world for their portion. You have peculiar advantages, & inducements to exert yourselves with the warmest zeal and affection, in this work and labour of love. Let the love of Christ, a concern for your own salvation, and the natural affection you bear to those with whom you are so closely connected, conspire to per­swade you hereto.

BUT though your charity may properly begin at home, it should not end there. Can we take a view of the sad state of the world, and not feel a tender compassion towards so many immortal creatures, in danger of perishing miserably. Let all christians then contribute, in such ways as they are capable, to the propagation of the gos­pel among infidels. And let them exhort one another daily, lest any be hardned through the de­ceitfulness of sin; let them cause their light to shine before men, that they may see their good works, and glorify God. But in what ways we are to labour for the conversion and salvation of our fellow men, cannot here be particularly declared.

[Page 204]GREAT and manifold are the motives, where­by these duties might be inculcated upon the conscience of a christian. But nothing need be added to excite those who duly consider, on the one hand, how awful it will be to be charged as the occasion of eternal perdition to poor souls; and on the other, the divine happiness of having the blessing of many ready to perish come upon us. He who converteth a sinner from the error of his way, shall save a soul from death. And they who turn many to righteousness, shall shine as the stars for­ever and ever.

TO shut up all, such as sincerely endeavour the advancement of Christ's kingdom, in the con­version of sinners, whatever be their success, may be encouraged to persevere, as knowing that their labour shall not be in vain. Though Israel should not be gathered, they shall be glorious in the eyes of the Lord, and their God shall be their strength.