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FOR THECKNTISEL,

\T\\z fo'.lo vin;^ Eir^iy was wrote auJ pvJ)lifl:eJ imr.e- ♦li -icly after the ;^rc.it fne, March 20, » ';6o, anJ is now icpu^lilhn! as a ),)lic)ible to the late Conflagratiou ]

TME iincertaiiity of hMman life, the tranfitory nature ji'iJ coiuimial i'iciliitudes oltlii:^ jiref^Mit Hate of bom;; .'uiJ of all cni»»yms.iis :\ini poilVdions in it, are truths fo well lviiO\»'n to every iliouc' tf'vil pcrfi)n,ancl have Jo ofit?a Veen the fu*iie<fi5 of .j'.ulici;)u3 writrrs ii all ages, that the J\roi;^jftiavL*nticr. cnn perhaps (caret fi:id any thing novv K) ()}fir, nn-.l a m">i'el^ Milfe with reludlance undertakes i\\t liiCTie : Vet f.jch is the frailty of huinan nature, that \.iK:i a fuJdcii Gataftrophe fur? 011^.15 uithe mmj isfint- tiTe.l atil vllicoiicirteU, and does not r^aJilv collefl th.)fe rcftet'^inris fuijable to the occ.i.fi.jn, (^r elle by Jiav^ing l»:*f.i ufid tv) r-.'*gieil fa:!^ refi?rti;ms, from a conctptiun t'lat they muft iieeds flo-.v naturally fro.n fiiciv calamities as ih'H)lJ prc.lucc Wvinx, the rr.iaJ throi^gh. uifuft, may ii'K imrnei'.iateiy conceive them wlien vv:ip.tv'i.!. It is ' 'rii?, llie V'):cc of nature has ah^ays hsen rhe fame, i; continually fuunding, and ur.uerftood by wW ; yet Aran^s to fay, wliat we heur t!ic oftcncft, we attend to the lea;1, and ivliat wc are fhe moft certain of, we give the kaft heed lo ; hut there are tim-iS when g^'nJ proTi" K\ttnct fends a loider fammonsby, X.\\2 flrnj;jles of nature-.; :\<^C\ prj'jlainns thofctruths which though they could not ' opera:;- by the i;Tip.)rtanc'.' of tlklr nature, yet iriay force their effeilil by ro i^uipr the palHons ; but hisre fraiky a- I'rain takes, place', from extreme tlioujhtlennei's, t'-.e jiaf- fiou? b;ing rouz:d, wc n'Oi on to confufion and error ; i liisfc pilots ;;rowinp,.carelcrs by a longcalm,we llesr by tiie 1 rafl (vf paffion, i.iftind of tlie comp.ifs of underllanding, l-.ccdief:; of the port of truth, and negligent of thofe du- ties to which, tlia paiTi )'is were only defigr.ed to urge u ,.,

To point foitb and f.iniil< irifc thefe tru'.h^Jias been the \v'ell handled fubjesfl of the beft writeis ; t»ut \^'hile na- f irc contiii jes t'j UiTj-non, and t!ie wifd-)iTi of Iier voice rc,na»ns in any ineafare n.cgleded, the tlierre cannot be truly cxhaafted, nor the rer^etltion of it nerJlcfs.

r.jrtlicfe ends, this Eiriy is prefented to the public vi nv, if it prifj Uidji* the jii igment of r.bJe minds, they will acfpiitffce in any truth, and at ler-.fl nay Troii Iience tal;e a hint for nobler thoughtr; bcfidci, rhcre is a fat- i:,fa(*^t.ion wcnll feel in jrJving vent to the tliroljbings of the boram,and in colIe<Sli)i2 to forr.3 ordVT,ttiorGt,ho-:ghts wliich final througli the mind op- fuch occafirtns.

l.'H this then he the apology ; but if ^o{\ any one fh>i:l.l cenfure m-j for treading in this nnaccuaom.jd path of v/. iting, I muft oiiit the difpute and fcreera mvfclf be- /.calh the horrors of tiiat never to be forgotten nipht,v\hen t 'i". fiani 5s bro'ce loafa en our hcufe';, and laid fo large a part of our capital in rains; lam fcnfible that p.aintcd T^i ror'. il!-hecf>TT; rei! f;)rrow, and are never to be ufej bat wb.en tlie palTnns r.re Hug^ifh ; and therefore paf- fiMg over that ample fie'd for dtfrriptu^n, whioh the late unhappy cataflrophe afTords, foall confine myfelf to thofe f -.her fads which no body (hould be igiQrant of, and V. ith wl'.ich every body muft needs be affe<ftcd.

It was then in the firft vvatchf-s of the morn-ng, v> ficn />iu- l)o;lies wers ftft fit.terecl v.it'i foaatl^ft flecp, that the fire wa^ firil: difcove'rec!, and the town r.!.-\nned with ?.n oat-cry ; the inhahitants were fpeedily colledUd,and though the fire was found in tlie cctl.lr of a brick, houfc^ yec it I'ojn eat through tts prifon ; tlie wind blowing iredi iirg^d on the fiamei, and with farprifing fury tl\ey ravaged in fpiLe of all oppoHtion or means to fupprefs tham ; tlie cinikrs and burninr; ruins were carried to the Icewardmoft part ofthe town, by means of which Come ' who thought tliemulves in no(la:,ger, xvere the fconeft confumcd, and the inliabitants of tliem being gathered to sTiil at the held of the /ire,fafrered t!ie greatcilinltcs at thsiv own hDufes ; the like evil happened to numbers of tradefmen, whofe fliops werefo qnicli fuel foJ'the flames, that their tools and ftock. were r.11 confumed before they could repair to Them ; in fonle pLices we heard tlie 1 Ihrieks (ii mothers and children rouzed from their beds \;y the furroundinj flimes, and no man to l^elp ; h-^re '\.-e might beliold th<? :^gei.\, the fick. and the bcd-rid, whofe did'ancc fyom the feat of th^ fir-e i^ave them hnpej of fe- r;irity,driren forth re the inclemeneies of the weather, not • knovvin; where to Shelter; there we might fee thofs whofe lealt tho-.^hts were placed on their fubfh^nce, »nr3 whofe greatefi: anxiety was to fave their lives : Tlius i-aged this fire, forckng its way at the windows of brick houfes, ^vhofe fiat^d roofs were thoujlit a fi)i?i,-:ent de- fence, thui adding burning to burning, till it left no building nnconfumed uhere the wind would let it pafs. The natural horrors of the night aiidcd terror to this cataftrophsj and at once rendered it more difnial to the eye, mure grevious to be born, and more dirTiCutt to be fuprelTed, till the odious niglit wore out, and with it vanifasd the height of our friars ; but not {f :lie reality of our forrow, the rifen fun affuaged the gloom, of the night, but gave \cs a difmal profjicct of its liavock ; a f]ie6lacle fhocking to fenfibility ! Like the biaftsd trees of fummer, or the (keleton of fome deiightfui body ; yet far lefs ungrateful to the fight than forrowful to be re- f.aflad on. Take a farvey tlien of tlisfe e::tended ruins , here once lived the loyal fubjecf^, the tender father, the obliging friend, awd a gc*d commonwealths-man; but their habitatioriS, as with one fweep .of a fcytlie, are rJl cut off, and they thrown on the charity o'f their j'riends : And is this all ? Ahs thereaie ilill morehean- ])iercing-fceties ; walk thron2;h tlie ruin?, and take a n-.ore particular account ; here lived t!ie laborious tradef- tnxn, on whufs daily iuduftry depended the fuftenance of.'i iUim3rous family ; there lived one wiK)re circum- Itances were ftraitened with poverty, and diflrefled by ficknel's : here lived one jnil ein-jgm^ iVum indigence, atld reaping the firfl: fruit* of hon^ft mduury ; tliere livid thofe whofe corhfci table circumllances arfv>ided a refuge for the needy; and an habitation for t!ie friendlefs ; here lived th.>fe whofe fubfif^ence depended on their fituation i far bufi;iefs ; there lived thofe whofe all was ip their houfes, and here thofe who are ftill unhappily aafv.-era- ble for all they loll j there lived, and there v.-as the fub- fiftence of th« aged and infirm, whofe frugal indiiftry in youth,, had procured them the merited fupport of eafy old age,whea the body unftrnng for labor can no longer fup- ft'ortitrelf— But all cutoff", their induftry appears no more, \ and the fatigues of youth overtakes them,n'hcn age fhould \ be at reft ; the children muft bdg, and th<^ induftiiuus ' mull be dependent, the forehanded repeat his toil anew, j and the debtor lay at mercv ; the friendlefs rnufl: feek. f for f)tUer p:itrons, and they w!io pitronizcd implore com- paffion ; the affluent a»ed muft forget th?ir eafe, and I too foon lofe the benefit of that fabftance wliich they \<jould not carry hence.

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V/hf r- <bnll ll'.e mifcr beAow his hoarAkor i^ccx-

,ner his ill goaen c-^ms. or how f-iall CKe worl.tiy

tecurc his h.V'pincfs uh.^n flames Urrnuiul tliein . ,

' urc pillion of firrak u-hidi ^ve behcUl^fUat.ng to

V u'c-c at once cm'. I n a iral cf (^ur poliemons unU

; -ivc :.'f thcii- lof.: But u liat Uy thefe mighty ni-

•»'ey i\^e\\' v.: rt how unceit.iin atsnurc wehol-.l our

•ncnts/foi- iifxi iir/uer a fuv-eieign j.roy.de.xe %ve

, ndwVt.-J cvrn to the ftaliUty of the %viml that it did

r.oi V ^rv and roll the fi.mes over i!;c uhole town. V^ uh

J.ou- nuich cafe then ran we fhift the fcene Rao fuppofe

ou.lches io the fituaiion of t'.e prefei.t dift.cfled ; v.T>r,

il,n.rPo,.h)cf>, orvir..:ao(e that protcac. us And it

bti.icdrArovcd, we lliould have felc forrow ; hein£ lo

narrowly favcd can we fail to roe't witli fympaihy r and

if c.-cr ilie goMan rule was capahleof a benevolent appi'-

cMwn th: moft infcr.fiblc mull now feci it, aud tl»e n.olt

hardened put '^ -n piafiice ; and he w!m on tins occa-

■ fjMu vlo-snDt b-ftoiv bjuutifiilly to the relief of tlie inime-

■ di.^ie fi.ff rrcis, muft eiiherflatt'cr himfelf wuh fume pe- cchii- infall.ble protection, or being defnerate in

i gidJincfs, bid a bold de/iancc to all calamity. Nor can r.ny one, thouj-h not immediately expofed to this deriru'f^iOn, rirtflO' oiftant frf:m this capital, farmifethat they hive no pyt in its general admonition ; 'tis natiue's voice, ll;at u ell known hetwld of the Almislity which tlio' It b? n.JW otlcrrj here, yet echoes every u here ; 'tis but one I \'.h of that amazing fcourge, brandifhed by the hand of vcng'^aicr, agaii.ft a ^nilty world ; the fame fire may parch up that lan<l which it does not confume, an:! eaiili'i-nkes'makc ii:; (kfolation worfc thr-n t!ie jrcfeiU; if ch-ricfovewe are common tenants of a flat- variegate?! w:t!i \n)' and forrow, merhiuks '^is natural we fhould in firr.-:- meahirc (hare tite good of it, whidi wc all want, feci-.Rwcare equally expofed to the evils of it, unucr which we all dcfuetn be icUcyed. ji U, rr.y foal, whnt a t!iou?ht arifes ! can it v.-ith truth be faid, th^t any i:i Imrn^n llMpc, though their da'Iy fiipport were robbery, Ihould lark for th- c^nfufionot a public calain- iiv, and plundir ihc prop-rty of the cli'.u tiled ; or that any - cool deliberation, upon wh.itloevcr pretence, (bould ci- . l-'Vlickly or priv-vi ly difcviuntinnnce that relief to the f./trtlTed vhich wc rr.v; all ar foine time want, and which hu- l, mar.ity fugscJl? ? forhid it hcivrn ! .

A!r>, v.e fv->journ in a Vile of te^rs, forrow on every fid?

vindsus, and lalls f«r thofe duties wb.i.h v/e feci im-

:.:i in out natures, dMties fo endeliably erp.raven, th ^t a

, t'en fail, " :n rolling do we more imrr,i;;itc the ir'mor-

(1 Gr,^', rhan in doing a£ls of l:i-dnefs," ths voice of reve-

" ->;i is ft id mere explicit, and fo plain, that Ic who run?

/read. PofTcfTions lakc to thcmfelvcj wine?.; to what

}^!e is it ihen, tliat wc diilrcfs, perplex and corrupt our

!s in petting v.cakh, the poffi.fnoa of which i-? fo precfl-

s ? With what face can w; fwell with the conceit of riches

'. .I'.Vamc air<; of importance, difdain, opprefs, ind lyran-

— over ihe>lc bcKcaih us (pcrhips only) in fortune, when a

. hour^ may fet us all on a level ? Hew much does it become

u! while in jfF.ucncc to demean outrehe* with liM.h honefty,

huniniiy and bcnchccncc, as th.it if calnmity lliould over-

tke u", we may fland ci^n'cfTcdly the worthy objedts of nr<d-

■i\ relief? Mclhinks this cnt.illrophc is big with indri:<ftion,

rouid any < ne f:!ethc t'.ire havock produced from fo fmall a

fire, «nd not feel the obhg'itioR? v/c owe to the community in

o,ur'J-n-oa,y of thiinccejrary but devourin? clem-nt, and ot

etcry thing that is cpt fi:cl for the fan^e ? foras our pof-

■efriop,-! are net fecured byourowr finzle carefu'nefiB, the duty

herclore becbir.es j;er»eral j and m*y I be pTrnittcd to take a

hint from Ihi: drcadhil derdation, and point it forth aj an

eir.blcm of that ddHruc"tion, v/nich tKc pafTi'-.ns -.vhc* l';l icofc

proi;!CC in bun'an mioils j when the firft tr.cefs ij not (uji-

prtflcd, like the lut T re they ravage, mere ilc by rjnnii>p,and

ir..iy dcttroy fcry t^ ig valuable in the mind ; m^y entirtly

flrip j:. of tlut real f aftirc which only c;io fVand us in itead

when a prraier confl-^gration (ball fcire this earth, when wc

fliail be as iiitle ansi" i^ lo favc our lives, is many lately

were to lave tlieir \%r;ri ily ^c.Tc{T:ons.

Scriving to enter in at the flrait Gate

explain'd and inculcated ; AND THE

Connexion of Salvation therewith,

PROVED FROM THE

Holy Scriptures.

I N T W O

SERMONS

On Luke XHI- 24.

By JONATHAN MATHEW, D. D,

Paftor of the Weft Church in Boston.

" BlefTed are they which do hunger and thirft after " righteoufi)cfs j for they fhall be filled.'*

Christ's Sermon on the Mount.

BOSTON: NE^'ENGLJND:

Printed and Sold by Richard Draper, in Newbury-Streef. Edes & Gill, in Queen-Street, and Thomas Sc John Flee^ ;a Cornhill. m,dcc,lxi. ^

Sermon L

0>t>OO<XX\XK5CC«C>O<XX>C<X>COC<X>^^

Striving to enter in at the ftrait Gate explained and inculcated.

LUKE XIII. 24. STRIVE to enter m at the ftrait gate. —

THESE are the words of our Lord Jefus Chrift, occafioned by a queftion that was propofed to hhn in the following terms : *' Lord, are there few that be faved?" Who it was that afked this queftion, or what his views therein were, we are not particularly in- formed. However, it feems probable, by his addreffing our Saviour under the title of *^Lord/' that this was one of his profefled difciples. But whoever he were, and whatever his particular views, this was certainly rather a queftion of

curiofity,

6 Striving to enter in at the Jirait Gnt^

curiofity, than of real Importance to the inquirer Our Lord therefore, inftead of returning a direft anfwer to him, gave him, in common with others that were prefent, this admonition ; the obferva- tion of which could not but be of folid advantage to them, as tending to their own faivation refpec- tively. " And he faid unto them, Strive [Strive ye] " to enter," &c.

The words, it is humbly conceived, may, without any impropriety, be confidered as an ex- hortation, admonition or precept, given to all thofe m general, who hear the gofpel of the king- dom preached; the duty enjoined therein being common to all ; to high and low, rich and poor, male and fem.ale : And, it may be added, both to thofe who are, and who are not, already in a regenerate ftate : For, be they in that happy ettatc or not, ftill they ought to ufe their utmoft dili- gence to obtain the faivation revealed in the gof- pel ; or, which is the fame thing, to enter in at the ftrait gate.

But it may be proper to be a little more par- ticular in explaining the phrafeology of the text; what is meant by the " ftrait gate," and what by '' ftriving" to enter in thereat.

By the " ftrait gate," our Lord doubtlefs in- tends in general, the gate of eternal life and hap- pinefs. This is put beyond all doubt by his own

Wor4s!

explain d and inculcated, y

, words In his fermon on the mount ; where he mentions the ftrait gate, and the narrow way, as that which " leadeth unto Hfe," and which *' few find ;" in oppofition to the wide gate, and the broad way, that " leadeth to deftruflion; and many there be," fays he, '* that go in thereat." Our Lord, in this manner of expreffion, feems to con- fider the happinefs of the heavenly ilate, under the notion of a glorious manfion, or city ; to which there lies one certain road, and the en- trance into which, is by a door or gate. In con- formity to which manner of conception, he fays in the verfe immediately following the text — " When once the mafter of the houfe is rifen up, " and hath ihut to the door^ and ye begin to ftand " without, and to knock at the door^'' &c. And, In the revelation of St. John, it is faid, " BlefTed " are they that do his commandments, that they " may have right to the tree of life, and may " enter in thro the gates into the city." You fee from hence, to what our Saviour alludes in the text, and why he ufes this metaphor.

But why is this called a " ftrait" gate ? Doubtlefs it is in refpe<ft of the many obftru6lions and difficulties which attend the working out our falvation, or finally gaining admiflion into the paradife of God. The way of error and vice is faid to be wide, and the gate of deftruflion broad ; I becaufe it is fo natural and eafy to walk in the one, and to enter in at the other. But the way

of

8 Striving to enter in at the fir ait Gate

of truth, righteoufnefs and life, is walked in, and the gate of heaven entered, with difficulty : Whence it is, that they are defcribed as narrow and ftrait, in oppofition to the former.

By " ftriving ' to enter in at the ftrait gate, is meant in general, exerting ourfclves with vigour, or ufing our earneft endeavours to that end ; to obtain the falvation of our fouls, or finally to gain admiffion into the kingdom of heaven. This is the proper notion and idea of driving.* It is oppofed to indifference, negli- gence and floth ; and implies an intenfe applica- tion of the mind and faculties, in order to effecfl what we have in view. And ftriving thus, fup- pofes two things. One is, that there is difficulty in the way, or oppofition to be overcome, which requires a vigorous effort. For if a thing may be performed with great eafe, there is no occa- fion, nor indeed any room_, for ftriving in order thereto. As, for example, a man in his full ftrength can, with no propriety of language, be faid to ftrive to lift a ftraw, or a fmall pebble- ftone ; or to do any thing elfe, which may be done with facility. But this is far from being the cafe, with refpe^ to the matter now before us. There are numerous and great difficulties in reli- gion, as before obferved ; with reference to which, the gate of life is faid to be ftrait : So that in this refpeft there is abundant occafion for ftriving.

The * Agonizeflhc.

n

explain d and incidated. ^

The world, the flefh and the devil ; principalities and powers, and fpiritual wickedneiTes in high places, are not to be overcome, but by great re- folution and vigor on our own part, even tho' aided by Him, who is frronger than '' the flrong rnan armed." — The other thing fuppofed in ftriv- ing, unlcfs it be an irrational ftriving, is, that the objc(^ thereof is a matter of importance. For the difficulty of a thing, if it be of no confequence. Is no proper reafon for ftriving to accomplifh it : So far from it, that this will be a good reafon for not flriving, or giving ourfclves any trouble or concern about it. Men do indeed often take great pains, without having any thing in view, really worthy of them. In the language of the pro- phet, they *' fpend their money for that which is not bread, and their labor for that which fatisfieth not." Thefe are certainly ill-placed endeavours ; ftriving to no good purpofe, even tho' the ends aimed at are attained. But when our Lord ad- monlfhes us to ftrive, that we may enter in at the Itrait gate, this is a matter of infinite, eternal im- portance to us ; and fo juftly demands our utmoft care and endeavours.

Some may perhaps think, that ftriving to enter in at the itrait gate, farther implies fome uncer- tainty as to the fuccefs of our endeavours"; whe- ther they fliall be effectual or not : And that our Lord defigned to fuggeft this to us, by fuch a manner of expreffion. But thi$ is improbable

B for

k o Striving to enter in at the ft rait Gate

for feveral rcafons ; and particularly becaufe, in his fcrmon on the mount, the precept is exprefled abfolutely : '' Enter in at the ftrait gate :" Not as it is here, " Strive," &c. Which former manner of exprcflion feems a much better argument for the certain pofFibiHty of the thing, than the lat- ter is for the doubtfulnefs of it.

But enough has been faid to explain the phrafeology, and general fcope of this precept. In farther difcourfing upon the fubje6l, It is pro- pofed, by divine affiftance, more particularly to reprcfent to you, What this driving impHes in it : The fatal confequences of not ftriving ; together with the happinefs and glory which will accrue to us, if we ftrive effe^ually, or fo as finally to enter in at the ftrait gale : And laftly, What con- nexion there is, according to the word of God, between ftriving in the manner we may and ought to do, and actually obtaining what wc aim at therein, the falvation of our fouls. It is propofed to enlarge much more upon the laft of thefe points, than upon any of the others. In the firft place it will be proper,

I. More particularly and diftinftly to repre- fent to you, what this driving implies in it. For this is a very comprehenfive duty, which prefup- pofes fome things, and directly contains feveral others. And,

xft.lT

explain d and inculcated. i r

I ft. It prefuppofes a man to be at leaft a fpc- €ulative believer of the gofpel, or of the chriftian revelation. For ftriving to enter in at the ftrait gate, is the fame thing, in other words, v^ith en- deavouring to obtain that falvation which the gofpel reveals. And it is evident, that no man can confiftently be fuppofed to do this, unlcfs he is firft convinced of the truth of the gofpel in general. So that whatever a mere heathen, one who has never heard of, or who rejects the chrif- tian revelation, as an impofture, may be fuppofed to do with a view to his future happinefs ; yet this does not come up to the proper notion and idea of ftriving to enter in at the ftrait gate. But more particularly,

2dly. This ftriving prefuppofes a man to be aw^akened into fome fenfe of his fin, guilt, and mifery ; and into a ferious concern for the wel- fare of his foul. The falvation revealed thro' Jefus Chrift, refpe(5ls, or has for its objccT:, not the righteous, but finncrs ; not men, con- fidered in a ftate of innocency, who would need no fuch falvation, but apoftate, degenerate and guilty creatures, juftly obnoxious to the wrath of God. It is in this view that mankind are confidered in the gofpel ; the very foundation of which is laid in, and the whole fuperftrudure built upon, the fuppofition that mankind in general are in fuch a ftate of fin, condemnation and ruin. And 10 one can be fuppofed to ufe his endeavours

B 2 to

1 2 Striving to enter In at the Jl rait Gate

to obtain deliverance from this Hate, or to have a part in that falvation which the gofpel reveals, •while he remains in a ftate of carnal fecurity ; or has not an awakened fenfe of: his mifery, as lying under guilt, and being in a ftate of alienation from God. The doing any thing at all, how little foever it may be, with a view to obtain de- liverance from fin and wrath, fuppofes a perfon to be convinced, that he is really a finner, and, as fuch, liable to wrath.

3dly. This driving prefuppofes a perfon earneftly to defire the falvation revealed thro' Chrifl: ; or to have his heart engaged in this matter, as a thing of the laft importance to him, Defires always preceed endeavours, or go before ftriving, both in our fpiritual and temporal concerns. A man's ftriving, or ufing his endeavours, to obtain •worldly riches, pleafures, power and preferment, fuppofes his heart to be fct upon thefe things : Tor if it were not, he w^ould not certainly be at any great pains to acquire them, or give himfclf much concern about them. This is ftriclly and evidently true of all our endeavours in religion, or ftriving to enter in at the ftrait gate. All exer- tions, efforts and ftrivings to this end, fuppofe that we fincerely defire to obtain falvation. Nor will any one ftrive as he ought to do, in order to this, unlcfs his defires are ftrong and vigorous, in fome proportion to the importance of it; at Icaft, unlefs he confiders this as a thing of more

confe<^ucnce

explain d and inculcated. 1 5

confequence to him, than all worldly riches, plea*- fures and honors. For he that poftpones the falvation of his foul to any thing in this world, can, with no propriety, be faid to ftrive to entcx in at the ftrait gate.

4thly. This ftriving implies in it, the ufe of proper care and dihgence to be rightly informed concerning the way of falvation, and to guard againft error in this refpe<5l. For furely, we can- not properly ftrive to enter in at the gate of life, or of the kingdom of heaven, if we are unfollici- tous to find that " narrow way" that leadeth to it. AnA. here there are two things to be parti- cularly obferved. One is, that there is really but one way of life and falvation revealed to us. The other is, that this is fo narrow, that it may be fatally miftaken, or not found, by thofe that are carelefs and negligent in their Inquiries after it. From whence arifes the neceffity of taking pains to this end : For if the way of truth and life were fo plain and wide, that it could not pofli- bly be mifapprehended, all care and caution left we ftiould err from it, would be fuperfeded.

There is, as was juft now obferved, really but one way of life and falvation, revealed in the gofpel ; and that is, the way which Jefus Chrift himfelf taught ; the new and living way, which was both opened and pointed out by him. With reference to which he fays, " I am the way, the

truth

1 4 Striving to enter in at the ft rait Gate

truth and the life: No man cometh unto the Father, but by me." His infpired apoftles alfo raught the way of life : Concerning whom it is faid in the a<5ls of the apoftles, " Thefe men are the fervants of the moft high God, which fhew unto us the way of falvation." And that which they declared, was not a different way, but the fame which Chrift himfelf taught ; as is manifeft by comparing their dodlrine with his. So that there is certainly a way, or one way of falvation, revealed. But is there any more than one ? If any perfon fays, there are two, or more, it is in- cumbent upon him to point them out ; Ihewing the difference which there is betwixt them ; and yet, that both are true and right, the ways of God's revealing. But this, it is prefumed, no man will attempt to do. It is in reference to the unity of the way of life, that the apoftle fays, there is " one faith." — *^ There is one body and one fplrit," faith he, " even as ye are called in one hope of " your calling ; one Lord, one faith ^ one baptifm, ^' one God and Father of all, who is above all," Sec* There is therefore as certainly but one true faith, or one gofpel, in the faith of which we cau be faved, as there is but one hope of our calling, but one Lord or Chrift, but one God and Father of all. And we might as well fuppofe two Fathers of all, two Redeemers, and two gof- pels, as two ways of falvation, that differ eifen- ^ally from each other : And the fame apoftle de-.

nounceth * £ph. IV. 4. 5. 6.

explain d ajid inculcated > 1 5

nounceth a curfe againft whomfoever fliould preach another gofpel, or another way of fal- vation, even tho' it were himfclf, or an angel from heaven.

It was farther obferved above, that this one way of falvation may be fatally miftaken by thofe, who are carelefs and negligent in their in- quiries after it. To which purpofe it may fuf- fice for the prefent, to remind you of two palTages of fcripture only. One is in the 2 Epif of Peter, chap. iii. " And account that the long-fuffering of our Lord is falvation, even as our beloved bro- ther Paul, according to the wifdom given unto him, hath written unto you : As alfo in all his epifHes, fpeaking of thefe things ; in which arc fome things hard to be underftood, which they that are unlearned and unliable" [men of an un- teachable, light and wavering mind] itr^, as they do alfo the other fcriptures, unto their oivn deJlruSlion — Beware left ye alfo, being led away with the error of the wicked^ &c." The other pafTage of fcripture alluded to above, is in the 2 ThefT. chap. ii. where the apoftle fpeaks of fome, who " received not the love of the truth, that they might be faved." He immediately fubjoins : " And for this caufe God jQiall fend them ftrong delufion, that they fhould believe a lie ; that they all might be damned^ -who believed not the truth, &c." Now, if perfons may wreft the fcriptures ; not only thofe which are really

** hard

1 6 Striving to enter in at the Ji rait Gate

** hard to be underftood," but alfo the " other fcriptures/' to their own defl:ru(5lion; and if there are fome, who are given over to " ftrong dclu- Hon," and believe a lie, to their own damnation ; then it is certain, that men may err fatally con- cerning the way of life. If there be any funda- mental truths, there mull of confcquence be fun- damental errors ; or fuch as Ihall be fatal in their confequences. And this is evidently fuppofed, not only in thefe, but in many other pallages of icripture. From whence arifes the neceflity of great care in inquiring after -the way of life, and caution againfl: deception with reference thereto. Nor can any man be fuppofed heartily to defire, and earneftly to ftrive, that he may enter in at the ftrait gate, unlefs he exercifeth care and dili- gence in this refpedl.

If it fhould be demanded here, What errors are fatal ? this, it is conceived, ought to be left to the judgment of God. No man can prefume, without arogance, pride and impiety, particularly to run the line between eflfential and non-effential articles of faith ; or, which comes to the fame thing, between fuch errors as fhall be abfolutely fatal, and fuch as fhall not. If God himfelf has not explicitly determined thefe queftions, as he has not, what unwarrantable prefumption is it in men to do it ; as the manner of fome is ! Tho' the -way of falvation revealed, be but one ; tho' this may be fatally mifapprehcnded by the care-

lefs

explain d and inculcated. tj

iefs and negligent ; and tho'^ for this reafoh, we ought to ufc diligence that we may h6 rightly informed ; yet it is certain, that all mil^ takes and errors refpefting the way of life, are not fatal ; For who then could be faved ! It may be fubjoined here, that tho' the carelefs and flothful may err fatally ; yet it will by Ho means follow from hence, that thofe may alfo err thus, who are ferioufly inquifitive ; thofe who take Jefus Chriit for their guide, and hear* tily defire to know the truth as it is in him. Jt would be a great reflexion on the goodnefs and mercy of God, and on the holy fcriptures^ to fuppofe, either that every miftake in fuch fallible creatures refpeding the way of life^ fhould be damning ; or, that we might fincere- ly and earneftly endeavour, in the ufe of pro- per means, to learn the way of falvation from Jefus Chrift, or the fcriptures of truth, and yet not find it, but err from it in any effential point. The former of thefe fuppofitions would in ef- fed: divert God of his mercy ; and the latter of them would infer the fcriptures to be inade- quate to the declared defign of them, which is, to guide our feet into the way of peace, and make us " wife unto falvation ; " which the apoftle afTerts, they are " able" to do. And whofoever denies this proteftantjand truly apof- tolic doftrine, ought to go to Rome for a liv- ing, vifible and infallible guide ; unlefs, per- haps, he had rather fet up to be one himfelf.

C In

r 8 Striving to enter in at the fir ait Gate

•In fine here : Striving to enter into life, ma- nifbftly implies great care in feeking the way that leader h thereto. In all the concerns of this mortal life, when we are heartily engaged in any purfuit, or endeavour to accompliili any end, we are careful left we Ihould take fome wrong ftep to our prejudice; except in fuch cafes as we apprehend admit of no doubt or uncertainty. And we do, or at leaft we ought to, adf from the fame general principle in the infiintely higher concerns of religion. Neither can we be fuppofed really to Itrive, that we i;nay ent.er in at the ftrait gate, unlefs we are follicitous to know the truth as it is in Jefus, i.n fome proportion to the importance of it, as it relates to our eternal falvation.

5thly. This (hiving implies in it, earnefl: prayer to God for the illumination of Ins holy tpirit ; for his guidance and direftion in the w^ay of life ; for tliC pardon of our fins ; for a new heart, and right fpiric ; and that he Wf u J purge our confciences from dead works, to Icrvc him in newnefs of life. Prayer is one, and indeed a moll important way, of ftriving ; to the ufe of which means, there are io many exhortations and irijuncfions in the holy fcrip- tures, and which are fo generally known, that it fcems unneccflary at prefent to refer you to any in particular. And certainly no perfon Tvdioneglecfs this, can be llippofed to ffrive as

he ought to do.

6thly. This

explai?id aitd inculcated 19

6thly. Th IS undoubtedly implies in it, llriv- ing agaiuft lin ; watchfulnefs againil tempta- tion ; a refolute oppofition to the lufts and corruptions of our own hearts ; and an endea- vour, to forfake and avoid all thofe evil. prac- tices which God has forbidden in his word ; and for the fake of which, his wrath comerh on the children of difobedience. For furely that man:cannot be faid to llrive to obtain fal- vation, who does not endeavour to avoid thofe fins, and unrighteous deeds, again ft which he knows the wrath of God is revealed froiji heaven.

7thly. This implies a real endeavour, not only to abftain from what God has forbid- den ; but to do whatfoever he has required,--or to obey all his known commandments. For our bleiTed Saviour has faid, " Not every oi\c that faith unto me, Lord, Lord, fhal! enter in- to ihe. kingdom of heaven ; but he that deeth the will, of my father which is in heaven." And one would think it hardly poflible for aoiy man to deceive himfelf fo mucli, as to imagine that he really Ilrivcs;to enter in at the ilraic eate, without endeavourin_[^ to comply with the known will of God. This flriving plainly implies a fincere (\<i{ixa to avoid every thing in general that may obilrucl, and to do every thing in generalvvhich may promote, a man's future wxll-being. — It is, however, very far

C 2 from

20 Striving to enter in at the fir ait Gate

from being the defign of what is here faid, that- we fhould do thus under the notion of merit- ing falvation thereby ; or performing fuch a righteoufnefs as God is obhged in juftice to ac- cept- This were the greateft foljy. What- ever we do, we are unprofitable fervants ; yea, worfe than unprofitable ; for we are flill fm- ful creatures : And being fuch, can reafonably hope for eternal life, only as the gift of God thro' Jefus Chrift our Lord, who hath redeem- ed us from the curfe of the law. And a de- pendence upon him, as the mediator between God and men, is implied in the very notion of ftriving to obtain falvation thro' him.

8thly. The flriving here enjoined, mufl: be fuppofed to intend ftriving with perfeverance ; Bot for a month, a year, or any definite, given time ; but as long as it fhall pleafe God to con- tinue us in the world. For if any, after ftriv- ing thus for a time, and in fome meafure cfcap- ing the pollutions of the world, relapfe into their /ormer carelefs and finful way of life, the apoftle compares them to a " dog that return- cth to his vomit, and a fow that w^as waflied, to her w^ailowing in the mire." Yea, he faith of fuch perlbns, that it "had been better for them not to have known the way of righte- oufnefs, than thus to turn from the holy con> iiijaudment delivered unto them.^'

If

explain d and inculcated. 21

If it fhould be asked, Whether any unre- generate finner can be fuppofed to ftrive in the manner reprefented above ? I anfwer, Yes ; at leaft in general. There is very little, if any thing, in this account of ftriving, &c. which u^ould neceflarily fuppofe a perfon to be already born of the Spirit. But if it fhould be farther demanded, Whether a finner can be fuppofed to ftrive thus, antece- dent to any influence or operation of the good fpirit of God upon his heart ? The anfwer is, By no means. God undoubtedly ftrives with finful men, by his word, his fpirit, and the difpenfadons of his providence ; awakening them to a fenfe of their guilt, mifery and dan- ger, antecedently to their ftriving, or doing any thing tending to their faIvi\tion : So that when any are finally brought to love him, it is " be- caufe he firft loved them." But yet fuch in- fluences of the word and fpirit of God up- on the hearts of men, as ferve to awaken in them a ferious concern about their falvation, and excite them to ftrive in order thereto, do not infer them to be new creatures in Chrift Jefus. My meaning is, that there may be, and always are, fuch awakenings and ftrivings, prior to that thorough change of dif- pi^fition and aflecT:ions, which the fcriptures exprefs by a new heart, the new creature, and being born of God. — It may be fubjoined here, to prevent mifconftrudion, that tho' no

finner

22 Striving to enter in at the Jlrait Gate

firmer drives, but with whom God ftrivcs firft; yet it will not from hence foUpw, that God ftrives with none,, befides thofe who ftrivc in confequence thereof, God is reprefented as ftriving with mGU,iy, who, inftead of yielding to the impreffions of his grace, refift, grieve and quench his good fpirit ; till they are utter- ly foriaken of him, and given over to a repro- bate mind : In conformity to his own threat- iiing, that his " Spirit fhall not always ftrive with man."f

II. I WAS, in the next place, to fhew^ you the fatal confequ^nces of not ftriving to enter in at the ftrait gate : Or, in other words, of not nfing 3^our endeavours to obtain eternal life, in the manner reprefented above. And here it is to be obferved in general, that ftriving is in- difpenfably neceflary ; fo necelTary, that with- out it we can never fee the kingdom of God. It is not now afterted, that if w^e ftrive aright, we fhall certainly be fucceeded in our endea- vours : But let the fuccefs of our endeavours be ever fo uncertain ; let it be fuppofed alto- gether doubtful, wdiether our ftriving ftiall iftlie in our falvation, or not ; yet it i? certain, on

the

\ Tho'the fcripturcs fpeak of God as ftriving ; yet this feems not literally and dridly afcribed to him. For driving, in the ordinary import of the word, connotes wciiknefs, or' a limited power, which meets with opposition, oblhu<51ion3 and difficulties : Whereas God is aimi^luy ; a being, to whom nothing is hard; nothing dllTiculr, which he rcfolvcs to v^o.

explai?td and inculcated. 2 3

the other hand, that if we do not drive, we fliall never obtain eternal life. This is no doubtful point, whatever the other may be. That the confequences of our negligence ia this refpe(?t, will be fatal, is infallibly certain, though the happy confequences of ufing our endeavours, Ihould be ever fo problemati- cal, or precarious. However free the grace of God is, it is manifcft that he has required fomething of us in order to our falvation. And our Lord here enjoins us to ftrive to this end : Which is a general command, compre- hending various things in it, as we have ^^tax above. And can we fuppofe that our Saviour would have commanded us to ftrive, if driving were unnecefTary to the end propofed ? or, if we might finally enter in at the ftrait gate without driving? This cannot be reafonably fuppofcd.

Besides : If anyfliould imagine thatftriving is unneccffary, this would be to fuppofe that every thing is unnecelTary, which properly comes under the head of driving ; every thing which is prefuppofed and implied therein, ac- cording to the account already given of itj, fuppofmg that to be a jud one. For example : It v.'ould be to fuppole that iinners, to whom the gofpel is preached, may inherit eternal liie without giving any credit thereto ; with- out being awakened into a fcnfe of their guilt

and

2 4 Striving to enter in at the Ji rait Gate

and mifery ; ^vithout defiring to be fared ; without endeavouring to learn the way of Hfe ; without prayer to God; without endeavouring to forfake their fins ; and without endeavouring to do the will of God. All thefe things are pre- fuppofed and implied in ftriving ; and confe- quently, if ftriving be unneceflaryj thefe are unnecelfary. But can atiy man who believes the holy fcriptures to be the word of God,(and to fuch only lam fpeaking ) pofTibly imagine that thefe things are unnecelfary ! — That a man may finally obtain the falvation revealed thro' Ghrift, altho' he rejeds the revelation thereof; altho' he continues hardened in his fins ; altho' he has no defire to obtain eternal life ; akho' he never feriouily enquires the way that lead- eth thereto ; altho' he never prays to God for his pardon, Spirit and grace ; altho' he freely indulges, inftcad of mortifying his lufts ; and in fine, tho' he takes no pains, ufes no endea- vours, to keep God's commandments, but Wil- fully violates them from day to day : and con- tinues fo to do to the end of his life 1 It is fo manifeft from the whole tenor of fcripture, that fuch a man cannot be faved, but mull: perifli iu his fins, that it were a mif-fpence of time to prove it, by an indu6tion of particular palTages-

It being certain then, and moft manifefl: from the holy fcriptures, that we cannot finally enter in at the ftruit gate, unlefs we exert our

ielves

explain d and inculcated. 2 5

felves, and ftrive in order thereto ; from hence: appear the fatal confequences of negligence in this refpeft. I fay confequences, and fatal confequences ; for thefe three things are evi- dently containedjor implied, in being excluded from the kingdom of heaven : The lofs, or falling fhort of eternal life, glory and happinefs; fuffering the punifliment, to which we are juftly liable as fniners ; and an additional weight of woe and mifery due to us, as defpi- fers of the mercy and grace of God,

Being excluded from the kingdom of hea- ven, implies in it the lofs, or falling fhort of eternal life, glory and happinefs. The ftrait gate is the gate of life, of joy, of glor^^ honor and immortality : So that,not to enter in there* at, is to be forever excluded from thefe blef- fmgs ; from the favour of God, and from the everlafting joys that are in his prefence ; an inheritance incorruptible, undefiled, and that fadeth not away ; for it is in heaven, that this inheritance is referved ; and it can be enjoyed only by thofe, who fhall finally enter in at the ftrait gate.

This farther implies, the fuffering of that punifhment, to w^hich we are juflly liable as fniners. For, to be excluded from heaven, is in effeft to be thruft down to hell, where the worm dieth not, and the fire is not quenched ; D there

26 Striving to enter in at the Jlrait Gate

there being no medium^ no middle way for us, between being faved and damned. As 'iiw-- fal creatures, we are already expofed to perdi- tion from the avenging juftice of God : yea, we are aftually under a fentence of condem- nation and death, till fuch time as w^e are de- livered therefrom, by having an intereft in the redemption wrought out by Chrift. For, it: is to tliem on!}^ that are in Chrift Jefus, and fo in him as to walk, not after the fiefh, but after the fpirit, that there is no condemnation. Now, how terrible a thing is it to lie forever under guilt, the condemnation of God ? How holy a being is he I how great his hatred of fin \ how unlimited his power to punilh it ? hov/ awfii! his threatnings, and how fure the execution of them upon finally-hardened and irreclaimable traufgreffors ? Is it not a fearful thing to fall into the hands of the living God ! Is not deftruclion from the Almighty a terror to us ! — efpcciall}^ fuch an everlaliing deft ruc- tion from his prefence, and the glory of his power, as is threatned in his word ! And wliatever, fooliili, filfe-hearted men may ima- gine, or however flarter themfelves with the hopes of impunity, " God is not a man that he ihould lie, or the fon of man that he fliouid repent. "

It Is farther to be obferved here, that thofe who arc favoured with the gofpel, and yet neg-

explain d and inculcated. 2 7

left toftrive after the falvation revealed there- in, will incur an additional weight of woe and jtiifery, as defpifers of the grace and mercy of God. He has provided and revealed a way of falvation, for finful, guilty and loft creatur<?s, thro' the mediation, the fufferings and death of hi^ own dear Son ; and faith, " Whofoever will, let him come, " &c. God exercifcth pa- tience and forbearance towards his linful crea- turcs ; thereby giving them time and oppor- tunity for repentance, and working out their falvation. Now, if you Ihould neglect this method of deliverance from condemnation, and thiiuk everlafting life not worth your ftrivin-g after ; you will not only reniain under the guilt of your other tins, but will bejuftiy^ chargeable alfo with defpifing the goodnefs of God ; even the " riches of his. goodnefs, for^ bearance and long-fuifering": And if you do fo, you mull needs " treafure up unto your fclves wrath againft the day of wrath, and revelau^^^ of the righteous judgment of God." Yourguik and punifliment will be greatly aggravated in this refpecl. You will not only be condem- ned as hnners in the day of judgment ; but as the moil heinous fumers : vou vvill not onlv be caft into the place of torments ; but have your pait amongft the mod wretched that fuffer there. In conformity hereto, our Lord himfelf denounced a peculiar woe againll: the inhabitants of Corazin, Bethfaida and Capcr-

D 2 aaum,

2 8 Strivmg to enter i?i at the ft rait Gate

naum, where he had preached the gofpel of the kingdom, becaufe they repented not ; af- furing them, that it fhould be more tolerable for thofe of Tyre and Sydon, for Sodom and Gomorrha, in the day of judgment, than for them. Thus alfo it is faid in the epiftle to the Hebrews: " If the word fpoken by angels -was ftedfaft, and every tranfgreilion and dif- obedience received a juft recompence of re- ward ; how fhall w^e efcape, if we negleft fo great falvation, which at the jfirft began to be fpoken by the Lord, " &c. ? And again : " If he that dcfpiied Mofes' law, died without mercy, — of how much forer punifhment fup-r pofe ye, fhall they be thought worthy, who Jaave trodden under loot theSon of God/' &c. ?

You fee then, what is to be the portion of thofe who neglect, inftead of Ibiving to obtain, the falvation revealed in the gofpel. They will not only be excluded from eternal glory and happinefs in the kingdom of God, continue under wrath, and fufier as tranfgreffors of God's law ; but alfo incur a peculiarly aggra- vated condemnation, as dcfpifcrsot that mercy, which provided and revealed a method of fal- vation for finners. Such will be the fatal con- fequenccs of not ilriving. And I am, in the next place.

IIL To

explain d and inculcated. 29

III. To reprefent to you the happy and glo- rious confequences of driving fuccefsfully,or fo as finally to enter in at the ftrait gate ; without pretending to determine at prefent, whether your endeavours to this end will certainly be eiFccftual, or not. But this is at lead a poffible fuppolition : And, O ! what w^ould you gain, if your endeavours (hould adually be crowned with fuccefs ! This appears, in fome meafure, from what has been faid under the preceeding head of difcourfe ; fo that there will be the lefs occafion, as indeed there is not time, for much enlargement here. Succefs in thefe endeavors will be abundantly fufficient, yea, infinitely more than fufficient, to reward all the pains you take, or can take, even tho' you llaould fpend a thoufand, or ten million years, in the moft intenfe application ; and allow yourfelves no reft day or night. For, on this fuppofition, you will obtain eternal deliverance from guilt, condemnation and wrath : And not only fo, but be compleatly and everlaftingly bleffed.

%f\^

You will obtain eternal deliverance from condemnaLion and wrath. The wages of fin, you know, is death ; or everlafting de- llrudion from the prefence of the Lord. Now a primary, or main end of the ftriving enjoined upon us in the text, is, obtaining delive- rance from a ftate of guilt, mifery and ruin ; pr from the wrath which is to come upon the

world

30 Striving to ente?^ in at the fir ait Gat a

world of the ungodly ; as appears from what Ikis been difcoiirfed above. So that fuccels in •thefe endeavours, or in this ftriviag, impHes in the very notion of it, obtaining a full and final releafe from all our fms, and h*om the puniOi- liient due to them. And how glorious a pri- viledg'e is this ! Blefled indeed is he, whofe tranfgreffions are thus forgiven, and whofe fin is covered ; yea, thrice blclfed is that man, umo whom the Lord will not impute iniquity! — who fliall never come into condemnation! Jf it (hould be faid, that to be exempted from punifhment, is but a negative happinefs ; or that it implies no poficive good in it; be -it Co. ; Yet fu rely, deliverance from evil is worth Itrivlng for ; efpecially, from fo great an evil, ^s the damnation of hell. Tho' this were allM\iQX we could hope to obtain by flrivii.ig ; 3^et,doubtlefs,our endeavours tothis end' would be well bellowed.

But, as was before obferved, if you ftrive cfle6lually, you will not only obtain delive- rance from fin and death ; but be the heirs of eternal life and glory. Thac narrow gate, in- to which you flrive to enter, is the gate of life, the gate of heaven. And confequently, if you ftrive effedually, you will gain admiffion into the manfions of evcrlaliing joy. " Eye hath not indeed ^^xtw^ nor ear heard, neither have enter red into the heart of man, the things which

God

explain d and imukated. 3 1

God hath prepareil for them that love him. "'" But-, from what he hath revealed unto us by his Spirit, we know in general that the heaven- ly date is a ftate of perfect holinefs and happi- nefs ; an happinefs adapted to the rational na- ture of man ; adequate to his mod exalted wiflies ; yea, far furpaffing all his prefent con- ceptions ; an happinefs which will never be in- terrupted or diminifhed ; but conftant, immu- table and eternal. And if there were but a- bare poffibility of obtaining fuch an happinefs as this, wdiat reafonable man would not ftrive in order to it ? efpecially when the certain con- fequences of neglecting to do fo, are taken into> confideration !

What connexion there is between our ftriving, and adually obtaining the falvation of our fouls, according to the holy fcriptures, is, by divine permiffion and afliltance, to be confidered in another difcourfe. But the pre- fent muft not be concluded without fome fhort reflexions on what has been faid already.

And,

I. It appears, that there is fomething re- quired of, and to be done by fmful men, in or- der to their falvation. Our Lord commands us to ftrive to enter in at the ilrait gate ; and certainly this implies the doing fomething ;

yea,

3 2 Strhing to enter In at the Jlratt Gate

yea, of many things, with a view to obtaining eternal life. Nor is there a fingle command of Chrift in the gofpel, but what ought to be o- beyed, partly with this view ; though not indeed, under the notion of meriting falvation thereby. How ftrange r how unnaecountable is it then, that anyfhould alTert^ as fome have done, that there is nothing to be done by fin- ners, in order to their falvation ; or at leaft, nothing befides believing ! And fome there are, who have gone fo far as to fayjthat the very in-' quiry,What men are to do to obtain eternal life^ is an indication of a felf-righteous fpirit > and a proof, that the pcrfon who makes it, knows nothing of the gofpel-difpenfation ! What ftrange infatuation is this ! And with how much truth and propriety might it be retorted, that thofe who have fuch a conception of the gofpel, are themfelves grofly ignorant of it ; and need to be taught, even the firft principles of the oracles of God ?

2. It farther appears, how much thofe are miftaken, who fuppofe that the working out their falvation is an eajy matter; attended with few or no difSculties ; and rather a matter of amufement, than of great pains, labor and felf'denial ; of the moft inteufe application, and vigorous exertions. Our Saviour, who cer- tainly knew every thing relating to this affair, enicins us to " Ilrive ; " or, if the word may

be

^xplahid and inculcated. ^ g

may be allowed, to " agonize," that we may en- ter into life : Plainly importing, that the bufinefs of religion is at once of fuch vaft importance, and attended with fuch difEculties, as to call for thd moft anxious concern, the mofl: fixed refolutions^ and unwearied endeavours. And there are divers metaphors ufed in fcripture, relative to this mat- ter, which naturally fugged the fame thing to us t Particularly thofe of " wreflling," " running,'* and " fighting ;'* which exprefs efforts of ftrength and a6tivity, joined with warinefs and circumfpec- tion. Thefe are all applied to the exercifes, du- ties and employments of the chriftian life ; as if a man were to be almoft continually exerting himfelf, and upon his guard, as in a race, a fight, or fome other exercife, which at once require* care, dexterity, and a vigorous exertion of ftrength : And furely heaven is not prepared a^ a receptacle, or mighty hive, for the drones of the earth ! But if we were to judge by the conduct of fome profefTed chriftians, and thofe, perhaps, not the worft that the world affords, we fhould te apt to think, that to be, and to live the life of, a chriftian, was a thing of the greateft eafe : and, as was intimated before, rather a matter of a- mufement, than of habitual care, pains and labor. For how many are there, who apparently, inftead of making the falvation of their fouls their grand concern, the object: of their moft earneft endea- vours, confider it rather as fomething which is befide the main bufinefs of life ; fomething fub-

E ordinate,

5 ^ Strivhig to enter in at the ft rait Gate

ordinate, not only to the getting riches or power, but even to their other diverfions and paiHmes I There are mai\y perfons of this chara(5ler in the world ; who may yet think theniielvcs in the way of falvation, becaufe they make a profeffion of religion ; becaufe they attend the public wor- fhip — when it fuits their humour ; and are not openly vicious in their lives. But fuch perfons will be certainly difappointed, \i they expert, in this way, ever to get admifFion into the kingdom of heaven. For can they, with any propriety of language, be faid to fkive to enter in at the rtrait gate ? or can they enter there, without ftriving ? What they really ftrive for, is to obtain wealth, Worldly honors, worldly plcafures, and the meat that perifheth ; not the pearl of great price, not that honor that cometh from God, not thofe pleafures that are at his right hand, not the meat that endureth unto everlafting life. Let none delude themfelves with an imagination, that they are in that " narrow way" that leadeth unto life everlafting, while they live after this thoughtlefs, neghgent and loofe manner ; nor unlefs they ftrive in earneft to enter in at the ftrait gate, as a matter of infinite concernment to them ; in comparifon of which, all other things are of tri- vial confequence, hardly worth a ferious thought. This is indeed, what our Lord intends when he fays, " one thing is needful." And bleffed are they, who are fo wife as, with Mary, to " choofe that good partj that fliall not be taken away from them." 3> You

explain d and inculcated. 35

3. You may fee, by what has been faid, not only that flriving is neceflary in order to entering into life ; but alfo, that the manner of flriving is of great importance. People may take confider- able pains in religion, with a view to their future happinefs ; and yet, thro' criminal inattention, not *' Itrive lawfully,'' or in the manner they ought to do ; and fo never enter into life. To (Irive to enter in at the ftrait gate, is an injunflion of Jefus Chrift ; and therefore muft be fiippofed to mean, ftriving in a way that is in general a- greeable to the plan of the gofpel, the do<firine of our redemption. And if, thro' vicious prejudice, or even thro' want of fuch attention as might be reafonably expeded of us, we Ihould wholly miftake in this matter; whatever we do, muft, on the moft favourable fuppofition, go for noth- ing. Unlefs we ftrive, in general, in the manner we ought to do, allowing for involuntary mif- takes, we are not in the way that Icadeth unto life. And if we are not in that narrow way, we are of confequence travelling towards the wide gate of deftrudion ; and fhall unqucftion- ably, unlefs we alter our courfe, increafe the vaft and wretched number of thofe, that go in there- at ! Of this, however, there is no real danger,

if we earneftly endeavour to be rightly informed: For, of thofe who are favoured with the gofpel, if there be few that find the way of life, it mufl be, becaufe there are but few who feafonably and diligently inquire after it : Tho' this is cer- tainly one thing implied in ftriving.

E 2 4. Let

36 Striving to enter in at the Jl rait Gate

4. Let me earneftly exhort all to ftrive. Tho' your endeavours fhould prove ineffectual ; yet, as that is fuppofed at prefent to be an uncertainty, you are obliged in all reafon to do your beft, leaving the event with God. For this is the fitu- ation, the dilemma you are in, as guilty creatures: If you do not ftrive to obtain deliverance from condemnation, you will, you 7niijl^ continue un- der it, and be miferable hereafter. But if you ftrive, it is at leaft poffible that you may obtain deliverance from the wrath to come, and be eter^ pally happy. And can you hefitate, in this fitu- ation, which is the wifer part to take ! Do you not ftrive, in your worldly concernments, when at as great uncertainty about the fucccfs of your endeavours? And yet thofe are matters of no importance, in comparifon with this : " For what Js a man profited, if he gain the whole world, and lofe his own foul ?•■ In thofe affairs, tho' you did not exert yourfelves with vigor, the damage could be but fmall, comparatively fpeaking ; and the gain is but fmall and temporary, when your en- deavours are fuccefsful. But in this^ if you are carelefs and negligent, you perifh in your fins, find are ruined forever ; And if you ftrive fuc- cefsfuUy, as perhaps you may, your gain is infi- nite ; a treafure that faileth not, a kingdom that hath foundations, a crown of glory that fadeth not away.

But

explain d and inculcated. g j

But to conclude : If there are any who will not ftrive to enter in at the Itrait gate of life, let them be perfuaded at lead, not to take pains to go in at that which leadeth to deftrudion ; which is altogether needlefs. For this gate is wide, ready to receive all that come ; the way thereto is broad, fo that it can hardly be miffed ; and there are many who, even without taking pains for it, go in thereat. But yet there are fome perfons, who feem to ftrive, and take great pains, to enter in at this wide gate : I mean all fuch a$ endeavour to flifle the convi<5i:ions of their own confciences ; to perfuade themfelves, that the chriflian revelation is a fable, and to quench the Spirit of God, that ftriveth with them. There are undoubtedly fome, who really take pains to rid themfelves of every religious and moral prin- ciple ; of all the reflraints of confcience, which they find troublefome to them ; which is no eafy thing, efpecially for thofe who have had a religi- ous education. Some there are, who feem to endeavour to excel in wickednefs ; who pride themfelves in impiety and vice ; in profane curf- Ing and fvvearing, in drinking, wantonnefs and riot : Who even '^ weary themfelves to do ini- quity ;" and afterwards glory in their fhame. Now, all fuch perfons may be faid to flrive, not to fave, but to deftroy their own fouls. But how unneceffary a labor is this ! And if even the righteous fcarcely are faved, where fhall fuch ungodly fmners appear ! — *' Wo unto him that

5 8 Striving to enter in at the Jl rait Gate

Jlriveth [thus] -with his Maker : Let the pot- iherd ftrive with the potflierds jof the, earth." — • Do not, I befeech you, fo foolillily, To wickedly, as to " feek death in the error of your life!" Our Lord fays, in alhifion to the taking a city by ftorra, that the " kingdom of heaven fuffereth violence, and the violent take it by force." The kingdom of heaven is thus to be taken; and there is at once glory and gain in fuch a conquelh But what occafion is there, fo to exprefs it, for Itorming hell, whofe gates are ever wide extended, to re- ceive every comer ! There is no occafion for any formal fiege, for any affault or violence, in order to get admittance into that place of tor- ments : And tho' there were, yet there would be neither honor nor advantage to reward the exploit. — But why do I fpeak thus to you, my friends and brethren ? I hope in God, there are BO fuch abandoned fmners amongft my hearers ; tho' there may probably be fome perfons, v/ho take little or no pains to obtain falvation ; and who are therefore particularly concerned in this admonition : — " Strive to enter in at the ftrait gate; for many, I fay unto you, fliall feek to enter in, and fhall not be able."

Sermon II

Sermon II.

/.C)

The Connexion between ftrivmg after, and obtaining Salvation, proved from the holy Scriptures.

LUKE XIIL 24. STRIFE to enter in at the Jl rait gate. --^

BY the ftrait gate is intended, the gate of life, or of the kingdom of heaven. It is called ftrait, in refpe6l of the difficulties which attend gaining admifHon into thofe blefTed man- fions. By ftriving to enter at this gate, is meant in general, ufing our fincere endeavours to obtain eternal life. But, more particularly, this ftriving prefuppofes and comprehe'nds in it, a fpeculative belief of the chriftian revelation ; a fenfe of our finful, perifhing condition ; an earneft defire to obtain the falvation revealed thro' Chrifl ; ferious and diligent inquiry after the way of life ; prayer to God for the pardon of fin, for his fpirit and grace ; ftriving againft fin, with an endeavour to keep all God's commandments ; ftill relying,

not

40 Ohtaming eternal Life

not on any fuppofed merit in what we do, but on the mercy of God in Chrift, for acceptance with him. All which implies a partial refor- mation, or a good work begun in the finner, by the word and fpirit of God ; tho' it does not neceffarily imply that thorough change, which the fcriptures exprefs by a new and clean heart, by the new creature, and by being born of the Spirit. — Striving to enter in at the ftrait gate, is indifpenfably neceflary in order to our falvation. Without it we fliall certainly fall fliort of eternal life, continue under condemnation, and incur an additional degree of guilt and mifery, as defpifers of the grace of God. Such will be the confe- quences of not ftriving. On the other hand, if we ft rive effe^ually, we fhall obtain deliverance from the wrath to come ; and be inexpreffibly and eternally happy in the kingdom, prefence and enjoyment of God, the fupreme good. So that we have great reafon to ftrive, tho' there were but a bare poffibiHty, that our endeavours may be crowned with fuccefs.

Th e feveral things here mentioned in a curfo- ry manner, were enlarged on in the preceding difcourfe, under three general heads. And there now remains only one point to be confidered, in order to finifh the defign which I had, when I entered on this fubjeft. And that Is,

IV. What

conneSied with Strivings &^c. 41

IV. What connexion there is, according to the word of God, betwixt our llriving, and finally obtaining what is the grand end and ohjeft of our endeavours, the laivation of our fouls.

Some perfons, and indeed not a few, have fuppofed that there is no certain connexion between any drivings or endeavours of fin- ners, and their obtaining eternal life : While others have fuppofed that our fuccefs is certain, provided we ftrive as we may and oughn to do, to enter in at the ftrait gate. To confider this matter, by the light of God's holy word, and by his affiftance, is propofed as the bufincfs of this difcourfe. And I fhall beg leave to intro- duce what I have to offer upon it, \^i^h feme fhort remarks, tending to a jufl and clear ftating of the point. The iirll of which is,

I. That thequeftion does not relate to the ftriving, or endeavours, of the regenerate ; of thofe that are already born of God, or fuch as are, in the mofl proper fcnfe, true believers and real chriftians. The.queflion is not, Whe- ther the endeavours of fuch, to obtain falva- tion, fhall be effeftual or not ? For it is al- lowed on all hands, that they fhall infalHbly be fo. All acknowledge, that the gofpcl plain- ly and direclly promifes eternal life to perfons of thisxharader. So that the prefent iiinnirV

F has

42 Obtaining eternal Life

has no relation to fuch ; And confequently, it mud relate wholly to the endeavours of the iinregenerate.

2dly. Th^ qneftion is not, Whether Tinners can be finally laved, without becoming true believers, or real chrillians, in the moft proper fenfe I Concerning this matter, there is no more controverfy? than there is about the point Jaft mentioned. For it is allowed on all hands, that without holinefs no man fliall fee the Lord ; or ever gain admiffion into the king- dom of heaven. This is therefore no part of the queftion before us. Neither,

3dl3^ Is the queflion, Whether a finful crea- ture can attain to true holinefs, and fo be en- titled to eternal life, merely by any endeavours of his own, or without the renewing and fanftifying influences of the Spirit of God I It is generally, if not univerfally, agreed a- mongd profeffed chriftians, that repentance unto life, and evangelical hoUnefs, are not at- tainable without the gracious operations of God's holy Spirit ; and confequentl}^, that without thefe divine influences, all the endea- vours of fmners to attain to holinefs, and fo to eternal life, muff be inefledual. Which indeed amounts to neither more nor lefs, than what our Lord himfcif declares, — That *' except a man be borji again, he cannot fee the king^

dom

conmSied with Strivingy &^c. 43

dom of God. " Chriftians do indeed dlifer con- fiderably in their manner of explaining them- felvcs upon this fubjeft : But there are few or none, but what do in general aflert the neceffi- ty of divine grace, or the influences of God's Spirit, in order toafaving converfion ;orin or- der to a finner's attaining to holinefs here, and happinefs hereafter. And this is now taken for granted, as a certain and important truth. So that it is no part of the prefent queftion, whether the endeavours of finners will be efFedual to their falvation, without the grace of God vouchfafed to them, fo as to create in them clean hearts, and right fpirits ? For it is certain, they will not. Neither,

4thly. Is the prefent queftion. Whether God is obliged, in juftice, to renew or change the heart of a (inner, in confequencc of his endea- vours, prayers, or any thing which he can be fuppofed to do ? Or, in other words, is obli- ged, in point of juftice, to fucceed the endea- vours of fniners, in order to their attaining to holinefs and eternal life ? It is generally al- lowed, that God is not bound in juftice thus to fucceed a finner's endeavours ; at leaft,this is now taken for granted. And to ilippofe that God is obliged, in point of equity, to do this, would- be moft abfurd, not to fa}- impious. For, as Tinners, we have forfeited all right to God's fa- vour ; to any good whatfoever ; and are juft-

F 2 1/

44 Ohtainmg eternal Life

ly liable to wrath and puniiliment. And if fo, it is a manifeft inconfiltency to fuppofe, that any thing which a finner docs, or can do, fhould merit his favourable regards ; or juftly entitle him to thofc ii^fliiences of the holy Spir rit, which are necelFary, and which will be effeftual, to the linner's falvation. This would be,to fuppofe him juftly liable to wrath for his iins, and at the fame time .to have a juft claitn to falvation on account of his endeavours : For to have a juft claim to falvation, and to have a claim of right to thofe renewing influences of God's Spirit, which have falvation connecled •with them, amount to the fame thing at laft : And fo the fuppofitions are equally irrational. From whence it follows,

5thly. That if there be any certain con- nexion between the endeavours of finful crea- tures to obtain eternal life, and their adually obtaining it, this is a connexion which the free grace, or unmerited goodnefs of God, has made and eftabUfticd : And fo can be known, only by the gracious promifes or declarations of his word : For, between God's juftice and his grace there is no medium. If there be fuch a connexion, which docs not arife from the former, as certainly it cannot ; it muft of con- fequcnce flow from the latter. And this can be known only from divine revelation : For it is only froni the word, declarations and pro- mifes

conneSled with Strivings &^c. 45

mifes of God, that we can certainly know, to what particular objects, in what manner and meafure, when, and under what circumrtan- ces, God will exercife grace, or fl;evv mercy to the guilty. Wherefore,

6thly. Upon laying thefefeveral things to- gether, you will pleale to obferve, that the in- quiry before us really comes to this at lad, viz. Whether there are in the word of God, any gracious promifes, invitations, or declarations, refpeding unregenerate finners, to whom the golpel is preached, from whence it may be clearly inferred, that if they ftrive in the man- ner they may and ought to do, to attain to holinefs and eternal life, God will certainly af- ford them all the influences of his Spirit and grace, which are neceflary to that end : So that their endeavours (hall not be in vain, but fucceeded by him, and rendered cfFedual to their falvation ? This, it is humbly conceived, is a fair, jull and plain ftate of the important queftion propofed. — It may, however, be fla- ted fomewhat differently thus, without altering the true import of it, viz. W^hether the gra- cious declarations and promifes of God in his word, are fuch as will in any meafure admit * of the fuppofition, that unregenerate fmners, to whom the gofpel is preached, may defire, ftrive, and earneftly endeavour, in the ufe of proper means, to obtain the falvation revealed

therein,

46 Obtaining eternal Life

therein, feeking to God for his grace and af- fidance ; and yet poffibly fall fliort of eternal life, and perifh in their fins, by reafon that God with-holds his Spirit and grace from them? The queftion thus Itated, comes preciiely to the fame thing, as in the former way. Or it may be reduced to another form, and ftill nar- rower compafs, thus: viz. Whether unrege- iierate finners, under the difpenfation of the Gofpel, have any day of grace and falvarion afforded to them ; in fuch a fenfe, that they fhall certainly obtain eternal life., provided they heartily defire it, and ftrive to that end ? — . I have expreffed the true point in queilion, in thefe feveral wa3^s, not merely for the fake of having it clearly underftood ; but partly, be- eaufe I fuppofed, that the bare ftating it thus, would go a confiderable ways towards a pro- per refolutioh of it, Avith thofe that are tole- rably acquainted with the general tenor of holy fcripture ; unlefs their minds are unhappily prepoflefrcd in favor of fom€ unfcriptural fcheme of f3^1tematical (.livlnity.

Having prepared the wavby thefe previ- ous remarks, I fhall now proceed more diredly to what I had principally in view ; which was to prove, by arguments drawn from the holy fcripturcs. That there is a certain connexion between finners driving to obtain the falvation which God has revealed, and their afl-ually

obtaining

conmEied with Strivings &^c. 47

obtaining it.'^' By arguments drawn from holy fcripture, are not, however, intended, only fuch as are drawn from fcripture-promifes ; but alfo from any doftrine or declaration of fcripture : For if arguments are fairl}^ and juft- ly deduced from the word of God, or are con- clufive, it is immaterial from what particular topic they are taken. And you are dcfired to obferve, tliat I do not put the intire decifion of this point, upon the abfolute conclufivenefs of every fingle argument, or paflage of fcripture, that fhall be alledged ; but upon the joint force, the concurring evidence, and refult of all. For it will befufficient, if the conclufion fairly refults from them all, confidered colleftively, altho' it fhould not,from an}'' one of them fepa- rately taken. Accordingly ,it is to be obferveJ here,

( I. ) That mankind being confidered in fcripture, as in a ftate of fiii and death, it is declared that Jefus Chrift came into the world to fave them ; to " fave finners " ; to " feek and to fave that which was loft. "

la

* To avoid nnneccfUry repetitions, the reader is defired to remember, (i.) That, in this difcourfe, by finners, unrcge- nerate Tinners are always meant. And (2.) That when their ftrivings, or endeavours, are fpoken of, this muft be undcr- itood in general of fuch flriviRgs, or endeavours, as are dc- fcribed in the preceeding difcourfe. I fay, in general : for polfibly one or two expreflions ufed in that defcri^tion, are in ftri^lnefs applicable to the endeavours of the regenerate only ; tbo' I am not at prefect fenfible of any fuch.

48 Obtaining eternal Life

In conformity whereto, the angel that ap- peared to the terrified fliepherds on the night of his nativity, comforted them with the following words : — " Behold, I bring you good tidings of great joy, which ihall be to all people : For unto you is born — a Saviour, which is Chrift the Lord. '* " And fuddenly there was with the angel a multitude of the heavenly hoft, praifing God, and faying, Glo^ ry to God in the higheft, and on earth peace, good zuill towards men '* [indefinitely.] Agreea- bly hereto it is declared, that Chrift " gave him- felf a ranfom for all '' ; that he " died for all ; " and that he " tafted death for every man. " And ourLord commanded hisapoftles to preach the gofpel, or thefe glad tidings, to " every creature." This is called the " gofpel of the grace of God ; '' and profelTes to point out a method of falv ation for llnners. The apollle Paul fays, "With reference hereto : " The grace of God that hringeth falvation^ hath appeared unto all ■men f ; teaching us, " &c. Now, from fuch declarations of holy fcripture, we may fairly infer, that all thofe, to whom the gofpel is preached, have therein an offer of lalvation made to them. For in what other view can

it

t Tit II. II. The original words might, perhaps, be tran- flat^d with more propriety — *' The grace of God that bring- eth falvation to all men^ hath appeared -, teaching us, " &c. So ihcy are rendered in the margin of fome of our bibles. And being thus underflood, they will be rather raorc dirc^ and full to the point in vijsw.

connected xvith Striving, &c. 49

it be confidercd, as glad tidings of great joy to all that hear it .^ In what other view can it be pro- perly called, the grace of God that bringeth falvation to all men r And it it really makes an offer, or points out a method of falvation to all ; can it be fuppofed that any finner, who is willing, and defiroiis, and itrives, to obtain the falvation thus revealed, fhould yet be reje(5fed of God, and finally perifh ? Certainly it cannot.

(2.) God hath declared in the mofl: folemn manner, that he hath no plcafure in the death of finners : *' As I live, faith the Lord, I have no pleafure in the death of the wicked, bilt that the wicked turn from his way and live." Yea, it is declared, that God ''will have all men to be laved." Now, if what thefe declarations moft obvioufly and ftrongly import, be true ; furely all v/ho really defire and llrive to obtain eternal hfe,will certainly obtain it. For If God himfelf hath no pleafarc in their death, but the contrary; and if they themfelves defire life, and endeavour to obtain it, what fliculd hinder their lalvation P Can the devil be fuppofed to prevent it, on thefe fuppofitions ? He cannot, unlefs he is ftronger, not only than man, but than God himfelf !

(3.) According to the reprefentations of fcripture, God affords to iinners a (pace for repen- tance, a ^-ay of grace ard falvation ; or a feafon for making, their peace with him :durin^i; which time,

G he

^o Ohtainhig eternal Uife^

he Is faid to be " near", fo that he " may be fpund'' by them that fcek hhn. Yea, God is reprcfent- cd as long-fufferlng tov.ards them, being unwil- ling that they fhould pcrlih. To which purpofe arc the following paffages, amongft innumerable others. " Seek ye the Lord -while he may be found ; call ye upon him while he is near. Let the w icked forfake his way ; " * 8cc. " To day, if ye w ill hear his voice, harden not your heart, as

in the day of temptation Forty years was I

grieved with this generation," §&c. " Agree with, thine adverfary quickly, whiles thou art in the ivay with him ; left," &c. " He beheld the city, and wept over it, faying, If thou hadft known, even thou, at leaft in this tloy daj,t\ic things which belong unto thy peace ! but now," J &c. " I gave her a Jpace to repent — and fhe repented not " f. — " Receive not the grace of God in vain — For he faith, I have heard thee in a time accepted, and in the day of falvation have I fuc- cdured thee : Behold now is the accepted time ; behold, now is the day of falvation J§". " The Lord is not flack concerning his promife, as fomc men count flacknefs ; but is long-fuffering to us- ward, not willing that any Jhould peri/Jj, but that ALL fliould come to repentancet§." Now, is it confident with thcfe repeated declarations, to fuppofe that finners, during this time of their vi- fitadon, may really defire and ftrive to enter in

at

* If.i. LV. 7 § pfal. XCV. 7. X LwVeXlX. 41. 42.

t Rev. IL 21. J§ 2 Cor. VL i, 2. t§ 2 Pet. IIL 9.

connccled %vith Striving, &c. 5 1

at the ftrait gate ; and yet fall fhort of Cilvatlon ? If God is long-fuffering, " not willing that any" of thofe finners, to whom the gofpel is preached, fhould perifh, but that " all " fhould come to re- pentance ; certainly he puts them all into a ca- pacity for attaining falvation. To fuppofe that any are left in fuch a fl:ate,that they cannot avoid perifhing, tho' they defire it; or in fuch a (late, as renders repentance impoffible for them ; mani- feftly fuppofes, thatGod luills them to perijlj,t\\'xt he would not have them come to repentance ; nor really allows them a fpace for it5in any pro- per fenfe : And fo is directly contrary to the doctrine of fcripture — But let the unbiafTed judge.

(4.) It is farther to be remarked, that during this fpace given for repentance, or that day of fal- vation, which the fcriptures fo plainly alltrt; fm- ners are earncirly admoriifhed, exhorted and commanded, to feek God, to be reconciled to him, and to work out their falvation. Thus in

fome of the paili^es but jull: now quoted

'' Seek the Lord while he may be found,'' &c. ^'' To day, if yc will hear lils voice, harden not your hearts." So in Prov I. *' Wifiom cricth without — How long, ye fimple ones, will yc love fmiplicity ■ and i\vi icorners delight in fcorn- ing, and fools hate knowledge ? Turn you at my reproof," &c. And ftiil more emphatical arc the words of the apoftle, in his fecond epiille to the Corlnrhians ; a part of which paflage was

Gx 2 quoted

5 2 Ohtamng eternal Lifc^

quoted before. But you may pleafe to confider it more at large, as it here follows. " All tilings are of God, who hath reconeiled us to himfelf by Jcfus Chrifl:,and hath given to us the niiniltry of reconciliation : To wit, that God was inChrift reconcihng the AVorld unto himfelf, not im- puting their trefpaffes unto them ; and hath com- mitted unto us the word of reconciliation. Now then we are embaffadors for Chrift, as tho God did befeech you by us ; we pray you in ChrifFs ftead, be ye reconciled to God. For he hath made him to be fin for us, who knew no fin ; that we might be made the righteoufncfsof God in him. We then as workers together with him, befccch you alfo, that ye receive not the grace '* [the gofpel] " of God in vain. For he faith, I have heard thee in a time accepted, and in the day of falvation have I fiiccoured tliec : behold, new is the accepted time," &c. Thefe exhorta- tions, and commands, are all directed more eipe- cially to finners ; to " the wicked" ; to '' fimple ones, *'ieorners", and '* fools" ; to luch as were not yet '" reconciled to God". And can any un- prejudiced man think it confiRcnt with them, to liippofe, that finners may be awakened to inch a ienfe of their mifery in being in a Ihite oi aliena- tion from God, as to defire to be reconeiled to liim, and really ilrive to obtain a part in the fal- vation thus revealed ; and yet fall of it ! Judge fo;* yourfclves —

\^')

CoTnFOKM'

conneBed with Stnvhig, &c. ^ 5

(5.) Conformably hereto, life and doadi, bleffing and ciirfing, are laid to be fet before fin- ners, in the word of God ; and they arc admo- nifhed to choofe life — " I call heaven and earth to record this day — that I have fet before you life and death, bleffing and curfing ; therefore choofe life", * &c. But, vvith what truth or pro- priety could life and death be fiid to be fet be- fore finners, if tho'-they dcfired hfe, and heartily endeavour 'd to obtain it, they might yet fail thereof ? On this fuppofition, it is only death that is really fet before them, in any proper, con- fident fenfe ; without any life or bietling, in op- pofition thereto—It were but a cavil to fay, that Mofes, or God by him, here addreffes himfelf to the people of Ifrael upon the. fouti:ig of mere law; enjoining upon them per feci obedience thereto.as the condition of their attaining life ; and de- nouncing death againft them in cafe of the leaf!: failure. Thev were already fuincrs, t ran fg^re (Tors of the law, and arc lpo];en o[ a^^ fachj in the verfe immediately foregoing. So that in refpec-^ of mere law, they vvcre under a curf^ already ; a!id were utter! y incLvna.cirated to obtain life on the footing ot lavv. Notium^ bin: death was be- fore tliem In that rv (];kx% tho' they had dcfired life. i\nd yet life and blefling are faid that day to have been let l^efoie them, as v/ell as death and curfmg : And they are admoniihed to choofe life, as what vra>, at that time, attainable, if clio-

icn; * iXut. xxx: \--),

54 Obtaining eternal Life^

fen ; for it is added, — that thou and thy feed may Hve." It is manifeft therefore, that they were not here treated with upon the footing of mere law ; life being offered to, or fet before them, for their choice, confidered as fmners. And if fo, the obtaining it depended on their choice, or was conne61:ed therewith. And doubtlefs, it is not lefs truly and properly fet before fmners now, under the gofpel difpcnfation, than it was before the Ifraelites in the time of Mofes. From whence we may conclude, that if we really de- fire, and ftrive to enter into Hfe, we fhail not fall fhort of it.

(6.) The fcripturcs fpeak of fome finners as. wholly left, and forfaken of God, in this world ; given up to their own heart's luft, to incureablc blindnefs, to flrong delufion, &c. that they " might be damned." Now if there is any fiich thing as fuch-like paflages of fcripture fccm to affert, and as they are ufually underilood ; it will even from hence follow, that the perfons thus given up of God, were, antecedently hereto, in a falvable ftate ; that they had in fome mcafcrc the reftraints and drivings of God's fpirit ; that they were really put into a capacity for obtaining falvation, had they defired it ; and that their not doing fo, was the reafon of their being thus for- faken.- And this is agreeable to the reprcfentati- ons of fcripture, in thofe very paffiiges, which are here alluded to — " My people zvoidd not hear- ken

connecied -with Striving. &c. 55

ken to my voice, and IfracI would none of mc : So I gave them up, " &c. — '^' If diou liadft known, even thou, in this tliy day, the things that belong to thy peace i but noiu they are hidden from thine eyes" — '* They received not the love of the truth, that they might be faved : And for this

caufe God fliall fend them ftrong delufion

that they all might be damned." Their cafe is reprefented as being made defperate, by. their be- ing thus given up of God ; and this Is afcribed to their negleft of a former opportunity, in which they were in a capacity for attaining falvation. And indeed, if they were not, the " things which belonged unto their peace", were really hid from their eyes before, as truly as afterwards. If God gave them up, becaufe they would not hearken to his voice ; then they were not given up before they refufed to do fo ; but might have obtained life, had they fought after it : without which fup- pofition, there feems to be no ground for any fuch diftindion as is apparently made between their ftate before, and their ftate after, God thus gave them over.

(7.) The fcriptures fpcak plainly and dlrciflly of finners neglc^ling the opportunity allowed them for obtaining life, as the real caufe of their death or deflru^lion. — ''' Eccaiife I have called, and. ye rcfulcd ; I have ftrctchcd out my hand, and no man regarded ; but ye havcfet at nought all my coiinfel — 1 alio ^^ill laugh at your calami- ty—

^6 Olnciimng denial Life,

ty — when clifircfs and anguifh cometh upon you. Then fliall they call upon me ; but I will not aniwer: they ihall feek me early, hut they fhall not find me." * " Fortv years long; wajs I srieved with this generation, and faid, It is a people that do err in their hearts — unto whom I Iware in my wrath, that they flriould not enter into my refh'^f " How fhall we efcape, if we negle(5l fc great falyadon, xt &c. " Ye will not come unto me, that ye might have life." § *' O Jerufalem^ — how often would I have gathered thy children — and ye vjoidd not ! " §§ Thefe, with innumerable other pafTages of fcripture,moll: clearly and ftrong- ly exprefs this fentiment ; That the true and only reafon why finners perifh, is, that they do not " regard" the hand of God, ftretched out to fave them ; that they " grieve" him by their obduracy in fin ; that they '' negle^^ " the great falvation offered to them ; and " will not" come to Jefus Chrifl: for life. But neither of thefe things can be truly and properly faid of thofe pcrfons, who are awakened to fuch a icnf:^ of their fins, as re~ ally to defire the lalvation revealed, and to lirivc in order thereto ; even tho' they are not (which is very fiippof^able) already in a regenerate fhac. And therefore all fuch perions, unlefs they ceaic to defire and ftrive thus, fliall be laved ; not, to be fare, v/ithout being born of God ; but they

fnall

♦ Prov. XXIV- -S. f Pfal. XCV. lo, u. % f^^cb. H- 3-

§ John V. 40. v;-^ Matt. XXIII 57.

conncBed nvitb Striving, &c. ^7

fhall be " renewed in the fpirit of their minds ;" and confequentiy enter into life.

(8.) Sinners havcapromife of the fpirit of wifdom, or of fpiritual v/ifdom, with v/hieh eter- nal life is connected, if they hearken to God's re- proof, and diligently feek it. "Turn you at ray re- proof: hehold, I Vv^iil pour out my fpirit unto you : I will make known my words unto you."* " Hear inftrudion and be wife, andrefufe it not. Blcffcdis the man that hearethme,watc]iing daily at my gates, waiting at the pods of mydoors."f That what is here promifed, is fpiritual wifdom and underfrand- ing, fuch as fiiall be faving, is not, I fappofe, denied by any. But it will perhaps be faid, that none but a regenerate man, can be fuppofed to " turn at God'sj or wifdom's, reproof,'^ or to " wait at the pofbs of her doors," in the fenfc here intend- ed : and confequentiy, that none but (uch can be entitled to the promife, or bleiTmg. But this were an arbitrary alfertion ; one, for wliich there is not the leaft colour or foundation. For the per- fons here addrefied, arefpoken to under the cha- racier of "fimple^ones," " fcorners," and "fools"; who certainly need wifdom the mod of any. And the promiie is apparently made "for the encou- ragement of fuch, to turn at her reproof, and to watch daily at her gates ; that they might find her, and tJiereby " find life." This was th( refore to be done by them, antecedently to their obtaining II fpiriiual

* Piov. I, 23. t ^-^'^?- VII ;;3, 34.

58 Ohtainwg eternal Lifey

fpiritual wifdom ; not in the aclual cxercife of it, as the regenerate, v/ho are already wife unto fal- vation, are to leek for more wifdom. And un- lefs thefe paffages are fo underflood, the promife will really amount to this, and no more than this; viz, " If ye who are now fools, and cannot be truly wife, but by turning at my reproof, fliall firfl: attain this wifdom fome other w:ay,and then turn in the cxercife thereof, being actually pof- feffed of wifdom ; then fhall you find it, in con- fequence of fuch a turning, waiting and watch- ing : behold; then will I pour out my fpirit unto you ; then will I make known my w^ords unto you/' This mull: really be the whole amount of this promife, unlefs it is fuppofed to be made to the turning, waiting and watching of an unrege- nerateman : But I may venture to appeal to any wife man, wdicther fuch a promife w^ould be agree- able to the ivifdom of God !

(9.) In Ezckiel [chap, xxxvi.] God declares his purpofe to do many things for the people of Uracl ; and, amongft the reft, to give them a " new heart" and a " new fpirit". f But he addsaf- tcrvv ards, *' I will yet for this be enquired of by the houfe of Ifrael, to do it for them J" : which unqueiHonably relates in part, to the new heart and new fpirit, fpoken of before. Upon which we m^ay briefly remark, That eternal life, or falvaticn, is connected in fcripturc with the hav-

ing

t Ver. 26. % Ver. 37.

CGirricclcd unth Striving, &a 59

ing a new heart : That fucli an heart is the gift of God : That he gives fuch an heart, not prior to, but in confequcnce of, being inquir- ed of, or fought to, for it : And confequently, That the inquiring of God, here intended, is the act, not of the regenerate, but the unregeneratc ; who are awakened to dcfirc, and feek after it. So that altho this is not ex- prefTed in the fonn of a conditional proinife ; yet it amounts to one : at leafl: it implies, that the obtaining a new heart, hzs fome connection with inquiring after it; and that, in a manner in which an unregeneratc man may be fuppofed to do. For it were highly abfurd to fuppofe, that a man niuft have a new heart, In order to his in- quiring of, or feeking God, in fuch a manner as to obtain fuch an heart of him !

(10.^ Our Saviour pronounces a blcfUng on thofethat '' hunger and thirit after riG;htcoufncfs ;" adding, that '' they fliali be filled."* By which mictaphors of hungring and thirlFing after righte- oufncfs, our Lord unqueirionably defigned to ex- prcfs the fh'ong and ardent dcdres of finful crca- Xures to attain thedghtcoufncfs, and fo the fah.a- tion, revealed in the gofpcl ; dcfires arifing from a fenfc of their mifery without it ; fuch deiircs as put tliem. upon ufing liicir endeavours after it : Even as men who are ready to perifli witih hunger and thiril in a literal fenie, will of courfe endea- H 2 vour

6o Obtaining eternal Life^

voiir to obtain meat and drink. All fuch pcrfons our Lord pronounces hleffed: " for," fiiys lie, " they fliall be filled." Which promife, or de- claration, can intend nothing lefs, than that they fliall a6lually attain to that righteoufnefs and fal- vation, which they defire, and ftrivc after. Now, there is not the lead: ground to doubt, but that convinced, awakened finners, may and do -often, thus hunger and thirft after righteoufnefs. And if any fhould fay, that the regenerate only, or fuch as have aheady attained unto righteoulnefs, can be fuppofed to do fo ; this were altogether as contrary to reafon and good fenfe, as to fay, that a man mufl: eat a good meal^ in order to be hungry in a hteralfcnfc; and that he mufl: drink an hearty draught, m order to bea-thirft: — This benedidion and promife, more efpecially rclpeci unregencratc, heavy-laden finners : as do alfo fuch gracious in- vitations and promifesas thcfe — ''Ho, everyone that thirfrethjcom.e ye to the v/aters— Wherefore do ye fpend your money for that which is not bread ? and your labour for that which fatisficth not ? hearken diligently unto me, and eat ye that which is good, and let your foul deliglit itich in fatnefs." § " W^hofoever drinketh of the water that I fiiall give him, fhall never thirft ; but — it {hall be in him a v/ell of water, fpringing up in- to everlafthig life." '^ " I am the bread of life : he that cometh unto me fliall never hunger, and he that believcth on mc, Ihall never thirfh":!: "If

any

f Ifa. LV. I, 2. * John IV. 14. % Chap. VI. 35.

conne&ed ivith Strivings &c. 6i

any man thlrfl:,let him come unto mc and drink — this he fpake of the fpirit, which they that bc- Hcve on him fliould receive" — f " And the fpirit and the bride fay, Come. And let him that hcareth fay, Come : and TjJjofoever will, let him take the water of hfefixely." § How unreafona- ble : how unfcriptural, were it to fuppofe, that, by thofe who hunger and third after righteouf- nefs, our Lord intends only the regenerate ; or fuch as have already eaten and drank of that fpiri- tual bread and water,which hegiveth? — Efpecially w^hen he declareth above, that fuch perfons lliall neither hunger nor thirft again ! '' I am the bread of life ; he that cometh unto me (h^lUiever him- ger ; — Qi-xW never thirfi,'^ Can any man read this, and yet fappofe, that hungring and thirfting after righteoufnefs, in the fenfe of our favicur,to which the promife is made, is alv/ays fabfequent, never prior, to coming to him, or to regeneration? If he can, however good his heart may be, no one has much reafon to envy Iiimhis head.

(ii.) To thif; promife of our Lord, another may be fabjclncd, which is alfo found in his feiv mon on the mount.* " Aflc, and it fiiall be given you ; feek, and ye iliall find.; knock, and it ihall be opened unto you. For every one that afketh, receiveth. Sec. AVliat man is there of you,wmonl if his fon afk bread, will \\z give him a ftorie?- — If ye then being evil, know how to give good

'gifts

t Chsp. VII. 37-39. § Rev, XXII. 17.

n.

62 Ohtaining eternal Lifey

gifts unto your children, how much more fhall your Father which is in heaven, give good things to them that afk him " * ? Here you will obferve, that the ' ' good things " promilcd, are fpiritual bleffings ; fuch as have eternal hfe connected with them ; as is manifeft from a parallel place in another evangelift, where thefe good things are explained to mean, the Holy Spirit — *' How much more fhall your heavenly Father give the Holy Spirit to them that afk him ?" You will farther obferve, that the obtaining thefe fpiritual bleffrngs is exprefly conne6led with, and promif- ed to, aiking, feeking, knocking. But then it will perhaps be faid, that this mufi: be fuppofed to mean, the afking, &c. of the regenerate ; and that it cannot be intended of the defires, prayers and endeavours of the unregenerate. But docs there appear any good reafon for limiting the promife in this manner ? It is humbly conceived, there is none : But that it ought to be undcr- ftood conformably to what our Lord had faid before — that they who hunger and thirft after righteoufnefs, fhall be filled. The words were fpoken by him to the promifcuous multitude of his profeffed followers : and there is no reafon to fuppofe, that all thcf^ were then in a regene- rate ihite. That any of them were fo, cannot be inferred merely frojnGod's being fpoken of in this paffage, under the charader, or title, of their *' Father" in heaven. For he is fiiid to be the

" God

* M^tt. Vn. 7 -II.

conneBed -with Strivings &c. 63

^'Godand Father of all'' ; not only of the rege- nerate, tho' they are in a peculiar fenle his child- ren, his fons and daughters. This common Father has many evil and difobedient, as well as good and obedient children. And the perfons here fpoken to, are fpoken to as evil. " If ye then, being eviF\ &c. From whence it might be at leaft as fairly argued, that they were not in a re- generate (late, as it could, that they were, from God's being Itiled their Father. For where do you find thofe that are born of God, his fons by adoption, and fpiritual renovation, called evil m fcripture : However, no great llrefs ought to be laid upon this : for even fuch perfons may doubt- lefs be lliled evil in a comparative fenfe ; as our Lord fays, " There is none good but One, that is God." But there is ftill lefs reafon to conclude thefe perfons were born of God, from his being fpoken of as their Father : For, as before obfer- ved, he is the Father of all: And all in com- mon are direcled to pray to him under this very character — - ''' Our Father which art in heaven" — Had not this cavil been produced as a ferioiis ar- gument, and much iniifted on by forae, it would have been a fhame to ' fay fo much about it :

which mufl: be my apology 1 would farther

obferve here, that thefe promifcs of our Saviour to fjch as afic, feek and knock, fcem to be more efpcciallydcfisncd and calculated for the cncou-

ragement of the unrcgenerate to feek God, and fpiritual bicffinfrs. For the '' good thin^^s" pro-

miicd.

6 4 Obtaining eternal Lifcy

niifed, as explained by St. Luke, are fuch as are comprehended in the '^ gift of the holy fpirit : " The promife of whieh, in confequenccof afking, feeking and knocking, is fo far from fuppofmg that the perfons who do fo, are aheady regene- rate, or that the fpirit is given to them prior to their afking ; that it rather imphes the direct con- trary ; viz. that they had not the fpirit, in the fenfc here intended by our Saviour. For if they are fuppofed, at the time of their afking, to have the fpirit of God dwelling in them, to " abide with them for ever/' as all the fons of God by regeneration and adoption have, what becomes of the promife ? What are they to have in confe- quence of afldng, &c ? Is it only the continu- ance of the fpirit, or larger meafures of it ? — But thefe are, I think, never czWcA^ giving the fpirit ^ in the language of fcripture : which Kieans the original beftowment of it [or him] on fuch as wxre dellitute of it ; in confcquence of which, they are faid to be born of the fpiritjor of God. As a man is but once born of God, or of the Spirit, fo the Spirit is, properly fpeaking, never give7i more than once : For being once given, lie is to " be in, and to abide with believers for ever." So that to fay, as fome have done, that they Vvho have already the fpirit of GTod, have indeed here a promife of his countenance, or of larger meafures thereof ; but that t'iofc who afk, being dePdtute of the fj^irit, have no promife of him made to them, is a mofl arbitrary, irrational

conih-udion

conmSled with Strivings Mc* 65

conftruclion of this promifc : A promife, which our bleflcd and merciful Redeemer particularly defigned for the encouragement of thofe to a(k, who moll need the Spirit; — ."hea- vy-laden '' linners ; that fo, applying themfelvcs to God in their extremity, " they may be made free from the law of fin and death, by the law of the Spirit of life in Chrill Jefus ; and for the future walk, not after the flcfh, but af- ter the Spirit. " *

It will greatly confirm what has been faid upon this point, if we confider,

(12.) That the apoflle Peter fpeaks of God, as having '^ given unto us all things pertaining unto life and godlincfs, ^' by calling us to the knowledge of the gofpel ; and particularly, cer- tain " great and precious promifes, that by thefe, " fays he, " you might be partakers of the divine nature, having efcapcd the corruption that is in the world thro* luft. " % Where you will obferve, That all things pertaining to " godlincfs," are given in and by the gofpel : That there are in it more par- ticularly, " great and precious promifes : " That the end of thefe promifes, is, our being made " partakers of the divine nature *' ; by which is doubtlefs meant, the Spirit of God, with a new heart : That thole who are

r made

* Rom. vni. I, 2. \ 2 Pst, I. 3, 4.

66 Obtaining eternal Life

made partakers of this divine nature, are not unconvinced, hardened finners, going on with- out'check or rcftraint in their evil courles ; but fuch as are in fomc degree reformed ; orfuch as **have efcaped the [grofsj corruptions that are in the world thro' luit : " By whom we may fairly underftand, fuch as llrive to enter in at the itrait gate. And laftly, That this divine na- ture, or new heart, is given in the way of pro- mife, or in fuluhiient of the promifes — So that this cxaclly coincides with what our Lord iays in the paflages confidered above, refpecl- ing thofe'that hunger and third after righteouf- iiefs ; that aik, &c. Nor is it unlikely, that the apoftle Peter had thefe, and fuch-like promifes of our Saviour, particularly in his mind, when he fpeaks of the great and precious promifes "given to us, that hj thefe we nvght be partakers of the ' dlv'ine nature,

(13.) It' is very generally allowed ( though denied by lome men of a difordered mind, hardly fit to be reafoned with, ) that all thole in general, who hear the gofpel, are invited 'and required, not only to believe it, but to re- pent of their fins, and to become the /r//f ^Z/- cSpies of Jefus Chrift. It is moreover univer- fally acknowledged, that the gofpel promifes eternal life to all who do thus, or to all real ' chriftlans \ And it is reprefented as a won- derful manifeilation of the goodnefs of God

to

cofineEied with Strivings &"€. 67

to men, that he fhould, in this way, pro- mife falvation to them. Now, if tliefe concep-. tions and rcprefentations are juft, as they iin- queflionably are ; it ma}^ from hence be clearly, inferred, that there is grace accompanying the, difpenfation of the gofpel, fufficient to render it efFeftual to the falvation of thofe who hear it, provided they are really defirous of, and en- deavour after it : Or, in other words, that God will certainly afford to fuch perfons, all need- ful influences of his Spirit to this end; andcon- fequently, for their renovation and fan6tifica- tion : For unlefs there is fuch grace attending this difpenfation, or actually attainable by all in general who hear the gofpel, and defire the falvation therein revealed, vvhere is the goodnefs of God to them in this difpenfation ? What becomes of thefe " good tidings of great joy to all people ?" or how can this revelation, with any propriety, be called good tidings to all ? Is there any real kindnefs, mercy or gopd- neis, in offering falvation to guilty creatures, and inviting them to accept it, on fuch terms as are to them impracticable, tho'they defire ir, and drive to this end: — impradicable, I mean, with all the helps and advantages that God af- fords, or will afford to them, tho' they feck them in the beft manner their circumllanccs will admit of? I mud confefs, I cannot lee any goodnefs herein. There fecms to be no real difference between, not offering them fal-

1 2 vation

68 Obtainmg eternal Life

vation to all, and offering it on fuch terms as thefe ; unlefs it be in this refped, viz. That, upon the former rLippofitionjiinners would have no juft caiife for complaint : They could only fay, that God had dealt in a way of ftrict juf- tice with them ; not (hewing, nor even feem- ing to (hew, any mercy to them. Whereas, on the latter fuppofition, that the terms pro- pofed are really impra^licablc, by any who defire, and endeavour to obtain falvation, they would feem to have fome ground to com- plain, that they were infulted in their mifery, under the fallacious pretext of " rich good- nefs, forbearance and long-fuffering". — God might, indeed, have juftly Idfc guilty mankind to perifli in their fins, without providing a Redeemer for them, or propofing any terms of reconciliation with them. But if he is pleafed as it were to enter into a treaty with them ; to make overtures of peace to them ; and fends ambafladors to befeech them in his name to be reconciled to him ; not only goodnefs, but even natural jullicc, fecms then to require, that the terms propofed (hould be fuch, as creatures in their fituation, all things confidered, may com- ply with, and fo receive the benefit offered, provided they really delire it. For otherwife, as w^as intimated before,, fuch propofals feem a real infulc ou the miferable,. under the pretext of wonderful goodnefs and grace. We may jfrom hence tiicreforc clearl^y infer, that God

will

conneSied with Strivings &^c. 69

will give his holy Spirit to thofe who, fcnfiblc of their need thereof, have recourfe to him ; and really ftrive to obtain life ; — • unlefs you will fuppofe, that we may fee the kingdom of God, or finally enter in at the (trait gate, with- out being born of the Spirit.

(14.) It is very generally allowed, that thofe who, having had the gofpel preached to them, do not actually comply with the method offalvation revealed therein, and fo finally obtain eternal life, will have an aggravated condemnation at the laft day. This is agreea- ble to the reprefentations of fcripture in man}'' places. But what reafon ? what juitice, would there be in this, if thefe finful and unhappy men were never really put into a capacity for obtainina: this falvation ? or never had it made pofTible to them, tho' they defired and endea- voured to become partakers of it ? Are men, even tho' guilty, and deferving of wrath, to be firlt mocked with the offers offalvation by Jefus Chrift, upon terms really impracticable to them, tho' the}^ defire to comply with them ; and afterwards to receive a condemnation pe- culiarly aggravated, on account of their non- compliance with thefe offers ! — . '' Far be it from God that he fliould do wickedly ; and from the Almighty, that he fliould pervert judgment '' ! Are not his ways equal ! — J3ut this were contrary to our cleareft ideas pf

equity,

*]0 Obtaining eternal Life

equity, of juft and fair dealing : It were not only void of all goodnefs ; biit fo cruel and tyrannical, that it would be highly blafphe- mous to attribute fuch a condud to God ; who is not only infinitely removed from all nnrigh- teoufncfs, but " good unto all, and his tender mercies over all his works. " And yet fuch a conduct muft be afcribed to him, unlefs we fuppofe, that the falvation revealed is aftually attainable, ( and confequently the gift of the holy Spirit ) by all thofe who defite, and ufe their endeavours to this end — • I fpeak upon the fuppofition mentioned above, in which chriflians are very generally agreed ; viz. that all thofe who do not actually comply with this method of falvation, fo as at laft to obtain eternal life, are, for fuch non-compliance, to receive a very aggravated condemnation. And thofe who pretend to reconcile fuch a method of conduct with jullice, feem properly to fall under the cenfure of " fpeaking wickedly for God. "

I HUMBLY conceive, that there is not one of the above arguments, but what is ftricHy conclufive, even when taken fcparately. How- ever, as was intimated before, the abfolutc decifion of this queftion is not refted upon any one of them, exclufively of the reft ; but upon the joint force and refult of all. And being thus confidered, there appears to mc, not only

fatis-

conneSied with Strivings &^c. y i

fatisfaftory and conclufive evidence in favour of the doctrine propofed to be proved ; but a full blaze of it, fo as to take away even the poflibility of doubt, from any perfon of a to- lerable comprehcnfion of mind, who ferioufly attends to it ; « — ■ unlefs he is under the influ- ence of fome very unhappy, tho' I do not fay, criminal prejudices — But you are to judge for your felves.

If it fhould be faid, that fome diiEculty ari- fes from the latter part of the fame verfe, of which my text is a part ; — " For many, I fay unto you, ih^Wfeek to enter in^ andjlmll not he able " : a clear and full folution of this, is contained in the verfes following. From whence it is manifeft, that our Lord does not mean, that they " lliall not be able ", tho' they ftrive during the time of their vifitation ; but after it is elapfed. For he proceeds thus: " When once the mafter of the houfe is rifen up^ and hath jlvtt to the door^ and ye begin to ftand without, and to knock at the door, fay- ing, Lord, Lord, open to us; and he fhall anfwer and fay unto you, I know you not whence you are : Then fhall ye begin to fay. We have eaten and drunk in thy prefence, " &c. Here you fee, when it is that many fhall feek to enter in, and iTiall not be able; "j/z. when the mafter of the houfe is rifen up, and hath /'/// to the door : Which, by the way, is

fo

7*2 Obtainwg eternal Life

fo far from implying, that they fliall not be able to enter in, tho* they ftrive during the day of their vifitation, that it implies the di- red: contrary, viz, that the door is not then Jl)ut^ but open ; and that they are able, all things being confidered, to enter in thereat, if they really drive to this end. So that thefe words are plainly parallel with thofe in Proverbs . — " Becaufe I have called, and ye refufed ; — I alfo will laugh at your calamity — when your fear Cometh as defolation, and your deftruclion Cometh as a whirlwind ; when diftrefs and anguifh cometh upon you. Then fliall they call upon me, but I will not anfwer ; they /hall feek me early, but they fhall not find me." In which words it is alfo clearly implied, that if finners flrive, call on God, and feek him dili- gently, before that time cometh, he will fure- ly anfwer, and be found of them.

If it fhould be farther faid, that an unrege- nerate man cannot be fuppofed to flrive, feek, or do any thing elfe, in a truly holy manner, fo as to be pleafing to God ; and confequently, that God cannot be fuppofed to have connec- ted the attaining of eternal life with their en- deavours : It is anfwered, That what God has conneded eternal life with, can be known only from his own word. To f/jat wc have been appealing; and have found, that he has therein adually connec^led falvation with the endea- vours

comicBcd v)ith Strivings ixc. 7^

vbufs of Tinners. And there is fome real dif- ference between the temper and alliens of a- wakened flnncrs ; — awakened by God's own w^ord and fpirit; hiingring and thirfling after righteoufnefs, and ftriving to enter in at the ftraif gate ; and the temper and actions of thofe, who are proceeding headlong in their criminal courfes. Thp' the actions of the former are no ways me- litorious, yet they are certainly, to fay the leaft, not fo difpleafing to God, as thofe of the latter. Yea; finceGodhas commanded the unregenerate, while and as fuch, to ftrive, feek, &c. it muft be fuppofed, that he requires them to drive in the exercife of fuch faculties as they have, not of fuch as they have not. Their driving in the exercife of thcfe powxrs, may therefore properly be cal- led obedience to hini, or fiid to partake of the nature thereof. And if there be in it any thing of the nature of obedience, it has alfo fomething of the nature of good ; and fo cannot be wholly unpleafing to God. It muft therefore render thofe who perform it, more fuitable objefts of his favour and mercy than thofe are, who do not drive ; but commit iniquity with greadinefs. And' if fuch finners are in the leaft degree more fuitable obje6]:s of mercy, than the thoughtlefs and hard- ned, this affords an intelligible rcafon why God, willing to fhew his mercy, fliould conned eternal life wath the ji^n-uz^zg- of the former; at lead in preference to the crimes of the latter :— i' Tho' it is by no means under the notion of any'

K real

74 Ohtaimng eternal Life

real merit, or good dcfert in thofe who ftrive, that God has promifcd his holy Spirit, and there- with, eternal life to them. Befides : In the way of objecting above-mentioned, it might be thought irrational to fuppofe, that God had connected eternal i^ilvation with any thing in, or done by, the regenerate themfelvcs. For is there not im- perfeclion and Gn attending even them, and what- ever they do ? And yet it is acknowledged, that God has connc6led eternal life with their faith,love, &c. tho' it is for Chriff s fake, that thefe promifes are made to them ; not on account of any merit in themfelves. To fiim up all in a word : Thofe \yho objec^l: in this manner, feem to forget, that in the gofpel God is profelfedly treating with us as degenerate, finful creatures, who can do noth- ing that is perfe(^tly holy, and who deferve wrath ; —that he is treating with us about our eternal happinefs, upon quite another footing than that of law or juftice, for the manifeftation of his goodnefs and^grace ; — -^.ipon the footing of a new covenant eftabliflied in a Mediator, who died for all, the juit for the unjull: ; in whom all the promifes of God to finners are made, and in whom they are all '' yea and amen." Had thefe tilings been duly confidered, lurely we fhould not have had this objcftion fo much infilied on as it has been, That no a61ions of the unrcgene- rate are truly good and holy ; and therefore, thaf no promifes of good can be ftippofed annexed to their cnd^^avcurs ; to any <hing that tjiey

can

conneBed vjith Strivings &c. yj;

can do. Which obje(5lion is intircly grounded on a falfe hypothcfis ; a feeble fupport, which being taken away, the objection falls of courfe ; and appears, as it really is, weak and unfolid, tho* infilled on by fome worthy men.

If it fliould be farther objefled, that this doc- trine of a certain connexion between ihiving, and obtaining falvation, has a tendency to give eafe to the minds of finners ; and to make them reft fatisfied with fomething fhort of regene- ration, under a notion that they are already in a fafe eftate, in refpe^t of their endeavours ; and fo may be a means of deftroying, inftead of fav- ing their fouls : It is anfwered, That if it mini- fters hope to awakened finners,^ and no morr ♦■^-«'^n the gofpel affords ; fo much the better : ana, that it really affords them no more, has been ful- ly fhown. Our merciful Redeemer defigned that fuch perfons fhould have comfort and hope ; he gives it to them himfelf ;<>in whiclir refp^cl' they have a right to it : And wl:^at thq,Xord Lnvethy his fervants fliouId not take awi7y.-r^i\s to the tendency of this doclrine to lull Citners' into a ftate of fecurity, or to make them caiie iiriving ; this is quite remote from good fenf^. What I does telling them, that they m-^^l: ftjive with perfeverance ; that this is abfoluvciy neceffary ; and that if they continue to ftrive, it fliall not be in vain ; does this tend to ma.x^'^ ,ucm remifs, and think themfeives fafe without flriving ! How ab-

K 2 furd

7^ Ohtdining eternal L'jfc

fiird is this ! But this obje(51;ion may be retorted with unanfvverable force, againft the contrary doc- trine. For if finners are told, that there is no fort of connexion between any of their endea- vours, and obtaining eternal life ; but that they may perifh after all ; this has a dired and mani- feft tendency to difhearten them ; and make them give over thofe endeavours, which, they fuppofe, may be thus fruitlefs. For hope is one of the moft powerful fprings of a6lion ; and endeavours are incompat^.SJe with defpair. — In fliort ; the doctrine of th: ■ difcourfe, which affords fo much ^onfolation to heavy-laden finners, is no other than the good tidings of great joy, which were to be unto all people ; the very doctrine of Him who faid — " The Spirit of the Lord God is up- on me, becaufe the Lord hath anointed me to preach good tidings unto the meek ; he hath fent me to bind up the broken-hearted, to pro- claim liberty to the captives, and the opening of the prifbn. to them that are bound: To pro- claim the acceptable year of the Lord to

comfort all that mourn: To appoint unto them that mourn in Zion ; to give unto them beauty for afhes, the oil of joy for mourning, the gar- ment of praife for the fpirit of heavinefs : that they might be called trees of righteoufnefs, the planting of the Lord, that he might be glorified."

' KJLVKI, I. 2, 3.

T

conneBed with Strivings iyc. yj

HIS fubjecfl fuggefts niiiinerous, and very important reflexions ; but there is time only for the few which follow.

fft. We fee from henee the wonderful good- nefs and mercy of God ; inafmuch as he hat given us the ftrongeft afliirances of pardon and eternal life, on fuch terms as, by his offered grace, we may all comply with, if we really defire to do it : Which ought to be acknowledged with the warmefl: gratitude, to the glory of s name. And how juftly is the revelation which difcovers this grace, and unfolds the myfteries of it -, which difpels our anxious fears, and raifes guilty worms to the hopes of glory, honor and immortality : How juftly is this called, ^ good tidings of great joy !'' — What manner of love hath the Father bcftowed upon us !

2dly. It appears, that tho' the falvation of thofe that are faved, is intirely of grace ; yet the defl:ru(5lion of all who perifh under the difpenfa- tion of the gofpel, will be entirely of themfelves ; as being owing, not fo properly to this, that they were finful creatures, (fof that is common to them with thofe that are faved) as to their neg- lecft and contempt of that method of falvation from fin, which was revealed to them. Nor will one of thefe miferable men be able to plead in the judgment of the great day — " Lord, I care- fully attended to thy gofpel, and heartily drove,

according

78 Obtaining eternal Life

according to thy command, to enter In at the ftrait gate : Do not therefore, I befeech thee by the bowels of thy mercy, now fhut it againft me ! — Lord, Lord, open unto me ; for I believed thy words ; and earneftly endeavoured to walk in that path of life, which was marked out by thee. " * — Many, we know, will be able to plead, '' We have eaten and drunk in thy prefence ; and thou haft taught in our ftrects." But this is a very diiFerent thing ; a plea of no real force, as the other would evidently be. And if none will be able to make the former, as they certainly will not ; what can they fay againft the righteoufnefs of fuch a fentence as this ? — " Depart from me, ye curfed, into evcrlafting fire, prepared for the devil and his angels."

3dly. Let all therefore be exhorted to ftrive, now they are " able" to enter in at the ftrait gate ; left they fhould thus feek to enter in here- after, and '' not be able." Is it not worth while, my brethren, to ftrive, that you may efcape the wrath to come ? that you may receive a crown of righteoufnefs and glory from the Lord's hand ; and be admitted to " fit down with Abraham, Ifaac, and Jacob, and all the prophets, in the kingdom of God ?" Is it not, that you may be admitted to fit with Chrift on his throne, *' even as he alfo overcame, and is fet down with his Father on his throne 1" What great pains do you take to avoid fome inconfiderable evil, and

to

conneBed %vlth Striving, &c. yc)

to obtain fome inconfiderable good, even when the fuccefs of your endeavours is uncertain ? And will you not endeavour to avoid fo great an evil as '' everlafling cleflru^lion r" and to obtain fo inertimable a prize as is now fet before you ; — " the prize of our high calling of God in Chrift Jefus?" — efpecially when you are affured by the word and promife of God, that he will render your endeavours efFe6tual to thefe important ends? Will you not ftrive, when He invites ? when He commands, who hath both " the key of David,'' of the kingdom of heaven ; and the '' keys of hell and of death !" — who openeth and no man- fhutteth ; and fhutteth, and no man openeth ! Do not, 1 befcech you, delay: For human life is precarious ; and altho' your own fhould be pro- longed, yet if you go on to provoke God by your fins, he may perhaps give you over to a re- probate mind ; fo that you will only live to fill up the meafure of your fins. " To day then, if you will hear his voice I"

4thly. Let me exhort all thofe, who may imagine that they ftrive to enter in at the ftrait gate ; and fo, that they are in the way that lead- eth unto life, to examine themfelves ferioufly as to this point. There are many perfons who think of this matter, and do fomething with a view to their future happinefs ; who cannot yet be faid to ftrive in the fenfe of our Saviour. Have you ever been awakened to a fenfe of your

fins ?

8a Ohtmning eternal Life

fins ? Are your defires to obtain the " great falva- toon/' ftrong in fome proportion to its impor- tance? ftrongcr than, to obtain any worldly good ? Do you diligently inquire after the way of life, which God has revealed? Do you make it your pra^ice to pray to him ? Do you endeavour to mortify your lulls ? Do you ftrive to keep his known commandments ; ftill acknowledging that you are unprofitable fervants ; and faying with the publican, " God be merciful to me a a (inner ?" If you do not ftrive, after fome fuch manner as this, you cannot be thought to ftrive in the way which Chrift commands : And you' know the confequence. — But if you do thus, I may fafely tell you at leaft, that you are not far from the kingdom of God ; that you are in the way of his bleffing; and that '' in due time you- fhall. reap, if you faint not/'

5thly. It appears,! think, that the main point which I have endeavoured to cftablifli in this dif- courfe, is not only a certain truth, but a very important one. It is fo, particularly in two ref- pefts. It is a clear and full vindication, both of the juftice and goodnefs of God, in his dealings with men: As it fliews, that h^ has a6lually put thofe who live under the gofpel, into a ca- pacity of obtaining falvation, if they defire it ; and confequently, that thofe who perifh, will be, in a ftridly proper fenfe, their own deftroyerS; Whereas, if this do^rine is denied, it will not be

fo

conneSled with Strivmor^ ^c* f 8 1

lb eafy to make thefe things appear. Such a denial will bear hard on the veracity and fincerity of God in his word, wherein he declareth his great love and compaffioii to finful men : And it will be impoffible oa this fuppofition, ( that we may Itrive, and yet not obtain ) to (hew the judice of pu- nifhing all fuch as fall Ihort of this falvation, in a fignal, exemplary manner, as defpifers of God's grace. But all this will be clear and manifeft, if eternal life is really connected with ftriving — -This is an important doctrine in another refpe6l : Sinners ought to have all the encouragement to ftrive, which can be given them according to the word of God. We know, alas ! how backward men generally are to take pains in religion ; how difficultly they are perfwaded to forfake their wicked practices ; and to labour here, that they may finally enter into re/t. All poffible encourage- ment, therefore, ought to be given them, in order to overcome this relu6lance. And it is plain, that there is far greater encouragement, on the fuppofition that there is a certain con- nexion between their ftriving and obtaining, than on the contrary, that all their endeavours, however diligent, uninterrupted, and of long continuance, may perhaps be in vain. Be the falvation of their fouls ot ever fo much impor- tance ; yet if they fuppofe that this may be the cafe, it muft needs prove a great difcourage- meiit to them. Such doubr, or uncertainty,

L has

8 2 Obtaining eternal Life

has a direft tendency to difhcartcn them ; to damp their endeavours : Tho' it is allowed, that we ought in reafon to flrive, cv^en upon the fuppofition of fuch uncertainty.

We fee then, my brethren, how much thofe who deny, there is any lore of connexion between the mofl: earncft endeavours af fin- ncrs, and their obtaining eternal life, difhonor God, by denying his grace in one material point ; we fee how their dodrine tends to dif- courage thofe, who are really *' feeking the way to Zion ; " how, to " break the bruifed reed, and quench the fmoaking flax " ; and, in fine,how it tends rather to excufe thofe who fall fhort of falvation, than to juftify the ways of God ro men. All this is manifeil : Tho\ by the way, I am far from charging any ill intention on thofe who deny fuch a connexion as has been fpoken oi. But their doctrine is certainly bad, however good their defignsbe; of which God is the only proper judge ■ — But fome there are, who go much further : They not only deny any certain connexion ; but af- fert that a perfon, going on in his fins without remorfe, is altogether as likely to obtain falva- tion at lad, as one who is convinced of his fin- ful ftate, and ufes his utmoft endeavours to obtain cternaHife I Yea, there are, who go beyond this ; afferting that all an unregene- rate man does, or can do, is fo far from ha- ving any real tendency to promote his falva- tion,

conneSied'wiih Strvving^ &^c. 83

tion, that it is but r-ebeilion againd God, and fo fets him at a ftill greater diltance from Him ! To fuch lengths as thefe, forae men have gone, in purfuance of certain falfe principles which they have unhappily imbibed, as principles of chriftianity : Yea,, and have reprefented the belief of thefe impious notions, as effential ar- ticles of faith ; as if thofe who denied them, were- both ftrangers and enemies to the grace of God ! Now, if only the denial of any cer- tain connexion between the endeavours of fin- ners, and their obtaining eternal life, is in fome meafure to difliohoiGcd ; to throw need- lefs difcouragements in the way of thofe wiio Ibive to obtain falvation, and to prevent others from driving ; what Ihall we fay of this other doctrine, which fuppofes all the endeavours of the unregenerate, rather to aggravate their guilt, and fo, their damnation, than to pro- mote their future well-being ! What is the re- lult of fuch doctrine as this, but that fjnncrs ihould keep themfeives as fecure and uncon- cerned as poifible, inftead of fhiving to enter- in at the ilrait gate ? the former being, of the two, more likely to ifllic in their falvation^ than the latter. Whatever apology may be made for thofe, who "only deny a connexion ; it is extremely difficult to make any tole- rable one, for thefo other pcrfop.s mentioned, unlefs it be this, that they arc bcfide them- lelvcs, and know not what they fay. For thefe notions are fo oppofite to reaibn,and the

L 2. whole

84 Obtalnmg eternal Life

whole tenor of fcriptnre ; they tend fo direcflly to make, or to keep men, wicked ; that if any one, in his fenfes, couU be fuppofed to advance them,we could hardly put any other conftruc- tion upon his doing fo, than that he defigned to reprefent the ever good and glorious God in the mod odious light poflible ; to bring a re- proach upon the chriflian religion ; to difcou- rage linners from endeavouring to obtain the falvation revealed therein; and even to fill the world with all manner of impiety and vice. Which God forbid any man fhould really de- fjgn I And rather than believe, any are fo a- bandoned, we ought charitably to hope that thofe who teach fuch doctrines, are only out of their wits- — •

*^ How beautiful upon the mountains are the " feet of him that bringeth good tidings, that " publiflieth peace, that bringeth good tidings " of good, that pubhflicth falvation " ! — But "what if one of thofe, who fhould be the bearers of thefe tidings, fhould bring only fuch as thefe ? • — " Men and brethren ! You are all in a flate " of fin a;id death ; juftly liable to the damna- ^' tion of hell. But God, who is rich in mer- *' .cy, hath provided a way of falvation for ^' finners : He hath fent his Son into the world, *' not to condemn the world, but that the *' world thro' him might be favcd. O un- '' fi^eakable goodnefs ! Grace ! Grace ! Glory ^^ to God in the highcfl, on earth peace, good-

'' w^ill

conneSied with Striving y Mc. 8 5

" will towards men ; — finful, guilty, miferable " men I • — 'However, do not millake me, my " friends, as if I fuppofed you were all, orin- ** deed any of you, really put into a capacity '^ for obtaining falvation by Chrift, altho' you *' fhould defire it, and ufe your utmoft endea- '' vours to that end. No ! in order to your *' efcaping eternal damnation, and entering in- *' to the kingdom of heaven, it is necellary ^' that you fhould become true chriftians, or " new creatures. But this is as much out of *' your power, as to create new worlds, or " to annihilate the old : Neither may you ^' depend on the grace of God to renew and " fanclify you, tho' you fhould cry day and " night unto him, and drive to put yourfelves " in the way of his bleffing. All this may '' prove in vain. Yea, thofe perfons who aie *' going on in their fins without any remorfe, *' are at leaft as likely ( if not more fo ) to be- '' come fubjc6ls of the fpecial, laving grace of '' God, as 3'ou w^ill be with all your itrivings, '' while in an unregenerate ftate. You need '^ fpiritual wifdom ; and are indeed direfted to '^ pray for it : but unlefs this wifdom is lirft '' given to you, you cannot pray for it fo as '' to obtain it. You need a new heart ; but '^ you muft firft have fuch an heart, before " you can " inquire '* of God aright, to be- ftow it on you. You need the pardon of fin, for which you are alfo to pray ; but un- lefs 3^ou are lirft in a regcneratCj and there-

'' fore

ec

it

86 Qhtaining eternal Life

fore in a pardoned (late, Qod may not hear your prayers, and pardon your fins. You need a principle of fpiritual life ; for which you are to apply yourfelves to God inChrift; but then you are to remember, that you are tocarr3ahis fame principle with you, in going to God for it;or to pray in the adual exercife of it, when you pray for it : Oiherwife you cannot expecf that God will give it to you — You fee plainly then,that all your prayers and endeavours, while unregeherate, may be to no purpofc — ^ Yea, farther : To deal plainly and iincerely with you, I muft tell you, that all fuch prayers and ftrivings, inflead of having the leaft tendency to pro- mote your falvation,are but rebellion againfl God ; and fo may, not improbabl}^, be a means of increaling your damnation.- — Such duties are more to be feared than your

other fins It is, however, poffible that

God may fave fome of you, by afovereign, irrefiftable aft of .his grace, inilantaneoully changing your hearts ; whether you do, or do not feek him. Thcfe are the good ti- dings of great joy, which I bring you in the name of my divine Master. And now, O what marvellous love is manifefted to a guilty world, in the redemption there- of by Jefus Ch rift ! How rich, how abun- dant is this goodnefs ! Take heed therefore, that you do not receive the grace of God in vain. For as to thofc of vou, ( perhaps

'' the

conneEied with Strivi?tg^ &^c. 87

" the far greater .number ) who fliall not final-

^' ly be made partakers of this great falva-

" tion ; howJLiftly will you bethought wor-

" thy of an aggravated condemnation, as def-

" pifersofit? even tho' you have defired it,

*' and endeavoured to obtain it ; J}riving to

" enter in at thejlrait gate 1 "

Now, would this he go fp el-preaching ? Would a fermon in this ftrain, be really " good ti- dings of great joy to all people" ? Are wande- ring prodigals, perifhing in a ftrange land, to be brought home to their Father's houfe ? is the body of Chrill: to be edified ? are Jews, Mahometans and Pagans, to be taught to con- ceive highly of the wifdom, goodnefs and grace of the chriftian difpenfation, by fuch reprefentations as this ? Are the '' feet " of thofe who bring fuch tidings, really '' fliod with the preparation of the gofpel of peace " ; or are they " beautiful on the mountains " ? Notwithflanding the cry of, " Grace ! Grace ! " does not this dodrine favour much more of Eial^ the mount of curfmg, than of Gerizzim^"^ the mount ofblcffing ? — but more efpecially, than of that '' holy mount, *' to which He, w'ho came to feek and to fave that which v/as loft, lifed to rcfort with his difci- plcs ; and where fuch truly "gracious words"

as

* Dcut. Chap. XXVH. 12, 13. '*' The.fe (hall /land upon mount Gcrizzim to blefs the people anU tbefe Jhall

Jland upon mount Ebal to cukse '*—^ —

ii

8 8 Obtainhg eternal Life conneEled^ Mc.

as ihefe, ufed to proceed out of his facred mouch ? — " BlelTed are they which do hunger " and thirft after righteoufnefs ; for they fliall " be filled — . Aik, and ye fliall receive ; feck, and ye fliall find ; knock, and it fliall be o- pened unto you: For every one that " afl<:eth, receiveth ; and he that feeketh,find- " eth ; and to him thatknocketh, it shall

*' be opened." — 'AxMEN I

THE END.

0xxxx><>:>;:^<x>::>c<>=:>ix>D<^<>::xxxxx><x>=o<>^;xx>:>:;x©

PSALM XL.

Brady and Tate's Veriion.

1 T Waited meekly for the Lord,

X 'till he vou-~hfaf'd a kind Reply ; Who did hif' gracious Ear afford,

and heard from Heav'n my humble Cry.

2 He took me from the difmal Pit,

when founder'd ceep in miry Clay ; On folid Ground he plac'd my Feet, and fulfer'd not my Steps to ftray.

3 The wonders he for me has wrought

iball fill my Mouth with Songs of Praifej Arid others, to his Worlhip brought, in Hopes of like Deiiv'rance raile.

9 In full Aflemblies I have told

thy Truth and Righteoufnefs at large : Nor did, thou know'ft, my Lips withhold from uti'ring what th )u gav'ft in charge : 10 Nor kept within my Breaft confin'd

thy faithfulnefs, and faving Grace ; Em pieach'd thy Love, for all defign'd, that all might That and Truth embrace. 21 Then let thofe Mercies I declar'd to others, Lord, extend to me ; Thy Loving-kindnefs my Reward,

thy Truth my (^^c Protection be.

Page 64, '"ae 4 from iheboitorii, for countenancc^rcad continuance.

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