contrary, as well as the word of God*.(4.) If men were not born corrupt and im-" potent, a virtuous and religious education would bring all who are bleffed with it over to the fide of virtue, in fpite of evil example: but do we not plainly fee that chil.. dren are backward to imitate good exam-ples, and prone to follow bad ones? They greedily fuck in evil advice and the knowledge of wicked things; but it requires much labor to bring them to learn good; they alfo quickly forget it, and we plainly see that their heart is ftill corrupt and ftrongly inclined to vice, in spite of all' the antidotes we can inftil into their minds

against it.(5.) If we attentively examine our own hearts, lives and experiences but for one day, we fhall have an overpowering conviction of our dreadful corruption. How readily do we forget God? How averfe are our minds to the contemplation of him and his perfections? How little do we think' of the love of Chrift? We read or hear with unconcern, the amazing ftory of his love, and feel little or no gratitude for it. Our memories, our thoughts, our medita-1 tions, the general bent and tenor of our affections and paffions, even our religious duties, and our very beft works, may con vince us of the wretchednefs of our flate. by nature.

Pfal. liii. 1,-3. Rom. iii to, &c.

5. We fee that a virtuous and chiriftian education cannot, of itself, recover our natures, or remove their corruption.-We fee that the ftudy of philofophy and the knowledge of the fcriptures, cannot accomplish this. We fee that the most powerful. preaching, and beft adapted means of grace, cannot effect this great change.-We fee men making many vows and refolutions, and laboring hard in the way of outward means, to rife from their corruptions, and yet all prove ineffectual.-We have often, in an unconverted ftate, been convinced of our guiltinefs and danger; we have of ten refolved to do better, and we have bound our resolutions with solemn vows: -We have even fet a time to begin a bet. ter life; but before that time came, our re folutions have proved as the morning cloud. And even when we have attempted to mend our life and conduct, have we not found ourfelves fo exceeding feeble, as to be unable to effect any thing to purpose? Have. we not felt, as it were, a dead weight pulling us backwards, and finking us down into the bed of floth, carnal fecurity and inaction Deplorable but pregnant proofs,, and convincing demonftrations, both of our corruption and impotency by nature!

t

ESSAY. I.

CHA P. III.

The fame fubject continued. Corruption and helplessness, cannot jutify sloth in

1.

the unconverted sinner.

THOUGH GOD hath reserved in his

own hands the great work of converfion, as his own proper work, and we cannot therefore convert ourselves; yet we ought not to say that we can do nothing. GOD hath given to unconverted finners a great deal of important work to do, and put it in their power to do it ;-hath obliged them by commands, perfuaded them by exhortations, awed them by threatenings, engaged them by motives, encouraged them by promises, and given them reafon to expect that he will meet with them and - convert them in the performance of this work. He hath alfo laid their help on one who is mighty to fave.

2. Altho' unconverted finners are spiritually dead, yet they are not naturally so. They have an understanding, a will and a memory: they may know fomething of their guilt and danger: they may underftand fomething of Chrift and his faving defign: they may read and hear, think and meditate on God's word; frequent his

house and attend his ordinances. But if finners will not do thefe things, they will not do what they may, and are able to do, and therefore are inexcufable.

3. A difpenfation of God's Spirit attends his gofpel, and he hath promised to give his fpirit to them that afk him; to all that afk him, without limitation or reserve. He hath even made it the duty of finners to afk this Spirit, and to attend diligently on divine ordinances, which are the walks of the Spirit. Now, if finners know that they cannot be converted without this Spirit, and that they cannot enter into the kingdom of heaven, unless they are converted; and if, notwithstanding they know this, they do not diligently afk it of God, nor attend on thofe inftrumental duties and means of grace, in the ufe of which this Spirit is difpenfed, then they are wholly to blame for continuing unconverted.

4. GOD is following finners with the common influences and operations of his Spirit; ftriving with them, and feeking admittance into their hearts. Now, if finners would obey and cherish this common operation, and ask the fpecial and converting influences of the Spirit, he has obliged himfelf by promife to give it them*: But if, on the contrary, they refift and grieve this

Luke xi. 9,-13. Rev. iii. 20,

.xxii. 17.

holy Spirit, which would have fealed them to the day of redemption, they themselves are wholly to blame for continuing unconverted.

5. If the cafe were even otherwise, and there were but a bare probability, or even a possibility, that the humble and earnest endeavors of a finner might meet with acceptance, and be crowned with fuccefs, he is wholly inexcufeable and condemnable in neglecting these endeavors.

ESSAY 1.

CHAP. IV.

The fame Subject continued. The Duty of unconverted Persons.

1.

UCH ought often and ferioully to con

SUCH

fider, that it is impoffible they should ever go to heaven in their prefent ftate. The fcriptures exprefsly preclude them*; and in the very reafon and nature of things, they are wholly difqualified both for the employments and enjoyments of the heavenly ftate.

2. They should labor to obtain a deep fenfe of the danger and mifery of an uncon

* Matth. xviii, 3. Luke xiii. 5. John iii. 3, 5. 1 Gor. vi. 9, 10.

C