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 6 
 
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 NATURE 
 
 ,1 
 
 AND 
 
 NECIESSITI^ 
 
 ■01? 
 
 WORKING OUT 6UR OWN 
 
 I 
 
 SALVATION. 
 
 •? I 
 
 SERMON* 
 
 By JOHN MASON. 
 
 PttiNTEo Bv NAHUM MOWER. 
 
 
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 S/, Armandf L, Canada , January 30, 1811, 
 Mr. Mower, 
 
 / HAVB Jent you a Sermon in manufcript 
 hich I received from a friend a few days hefote I faiUd 
 ^rom England. I toncjudt that the Author of it is the fame 
 ^erfon as he who wrote that excellent little book on SELF. 
 'OWI^EDGE, Its own intrinfic merit, however, is its 
 recommendation : and the clear and faiisfaflory manner 
 which the Author treats mofi interefting and important 
 bjeas muji make the perufal of it, I think, pleajing and 
 rofitable to every reader, I therefore requefl you to print 
 nd to publifh itf 
 
 I am, ^*ir„ 
 
 Tour Humble Servant, 
 CHARLES STCWART, Mi»i/ler of St. Armando 
 
 1, 
 
 
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 his geoi 
 
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 I, Ad 
 
 II. Ai 
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 elude wil 
 
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 tion with 
 
 of die du 
 
 TIfe'di 
 
 falvation, 
 have to a 
 erance ft 
 good, flic 
 foul! 1 
 
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 [the jiature and necessitt of working 
 
 out our own salvatiok. • '7' 
 
 T . f 
 
 A SERMON. 
 
 
 PHILLIPtANS, ii. li^'jjiP' ^•' ' 
 
 -./Ij 
 
 !■> ?.n 
 
 /STir^t o«/ your own Salvaiicn with fear andthmiUhg.' p4t>[ 
 it is God which worketh.in you 6otb ta x^ilt, a^id it dty of 
 his good pleasure, .. , i ,. . > 
 
 JL N tliefe words we have, 
 - I. A duty commanded, and . 
 II. A motive to it fubjoincd. • 
 
 1 ^.rofiofe diftinftly to confider both, and then to con- 
 clude with a fuitable application. 
 
 I ft. The dutjr comftiandcd is, "ivork out your own falva- 
 tion with fear and trembling ; wherein we have the patter 
 oftlieduty, 
 
 2dly. The manner in v/hichit is to be, performed.* 
 Tfie duty of working out bur ownYalvatipn impliesl 
 ift.**That we mould diligently attend to tht means of our 
 falvation, and make the belt ufe of all thofe advail^tages we 
 have to attain it. * Salvation, wlucli confifts in a total deliv- ' ; 
 erance from aJI evil, and the evevlafting enjoyment of, all 
 good, fliould fiirely be the chief concern of an immortal 
 foul 1 The very word implies that wc arc liable to mifery. 
 
 1 *l 
 
 1 . il 
 
 ^«* 
 
 1? 
 
 «P^i$Wil«S*««t^^W: 
 
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 and capable of being delivered from it. Should not tlieft 
 our firft inquiry be, " What muft I do to be favcd i" Now 
 the grand dcfign of die gofpel was to fct us right in this im- 
 portant inquiry, and fhcw us the yr^j to falvation by Jefug 
 Chrift the author and purchafe^- of it. , Pu^ though it was 
 purchafed by him, it muft be wrought cut by us. God 
 hath appointed certain means proper to prepare us for it, and 
 require? pf ^$ a diligent ufe of tliofe means. He has given 
 us m^nj yaljiablc advantages for obtaining it, and experts 
 that wc (hould improve them. For inftan<?e, the noble pow, 
 ers of our mind, our reafon, underftanding, memory and 
 judgement i the pious inftroaions we received in our 
 youth, th^ prS^jciplea of truth and Utrifdom wc then imbib- 
 ed : the invaluable bleffings of j» divine revelation, and the 
 helps we have to underftand it j the ordinances of public 
 and private worihip j the various admonitions and calls of 
 providence ; pious frjendftiips, jind opportunities of religi- 
 ous converfe ; and above all, tlie gracious influence of 
 God's HoIySpiri^i ^efc ?rc great helps, and unfpeak- 
 able advantages for obtaining falvation and happinefs, and 
 bv a careful improycpierif pf all thefc yrp ^fc \o icek for^ ap^ 
 "W'ork out that falvation, 
 
 II. The command further implies that we diligently cul- 
 tivate thofe gopd difpofitions and habits which are abfolute- 
 ly necefTiry to qualify us for it ; efpecially thofe two great 
 duti^ of piety, repentance, and the love of God, In this 
 A^nfc the precept is the fame with thofe' which fo frequent- 
 ly occur in the Old Teftament j wafh. ye, make ye clean, 
 ^mcnd your ways and your doings j turn ye, turn ye, why 
 will ye die ; break ofFyour fms by righteoufnefs i make ye 
 a ncw^eart and i^'nr.v fpi^t : witj^ whieh agree; tlielike 
 
 '* 
 
 
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 tigteyasiWk6«jiiiH?#ft*^"4^. 
 
. r' ■ --wni i s » ri»?»iM <«A».i*JCBB^rT»E3eK5|iiBMiiji .■**»' 
 
 ♦nwHWi. 
 
 >uld not dicA 
 lived r Now 
 ;ht in this im« 
 ttidt) bf Jefuf 
 hough it wag 
 3y us. God 
 us for it, and 
 He has given 
 and expefts 
 e noble pow- 
 memory and 
 ivcd in our 
 then imbib- 
 tion, and the 
 :es of pubh'c 
 and calls of 
 ie$ ic)f religi- 
 influejQcQ of 
 id unfpealc- 
 )pinef)>, and 
 leek for^ apt} 
 
 igently cul- 
 ire abfolute- 
 fe two great 
 Jd, In this 
 fo frcquent- 
 :e ye clean, 
 irn ye, why 
 . i make ye 
 ■ec. tlielike 
 
 eshortations in the N<rw Teftanient j give diligence to mxh 
 yours calling and cle£iion fure j drive to enter in at thi 
 fti-aight g?te j let us libour to enter into that reft. / 
 
 The plain cafe is this ; the foul of man, depraved by fit, 
 muft be greatly changed before it can enjoy God ; it «L 
 become holy before it can be happy -, for it is holinefs alonft 
 that qualifies it for happinefs •, to this therefore God fre^ 
 qucntly and earneftly calls us in his word t and though the 
 work at laft be his own (as I (hall hereafter ihow) yet much 
 may be done, and muft be done on our part j and therefore 
 he hith gracioufly afforded us thefe common helps and ad». 
 vantages befote mentioned, which he requires us carefully 
 to improve in order to obtain thofe holy difpofitions fo nc* 
 ccffary to out happinefs. And this is what the text caJlsi 
 Working out our falvatiom 
 Another thing implied in this duty is, that we carefully 
 I watch againft and avoid all thofe fins, both of omiffion and 
 § commiiEan, which if they prevail will undoubtedly difquali- 
 * fy U3 for, and exclude us from falvation. I 
 
 This then is the general import of the duty commanded 
 in the text, I am now to confidcr, ( 
 
 adJy. The manned in which it is to be performed, namely, 
 Vith fear and trembling. That is, with an humble cautious 
 fear, left we fhould fall ihort of that faivation we feek to fe- 
 cure. The author of the Hebrews gives us the fame advice, 
 Chapter 4. I, Let us therefore fear left a promifc being 
 left us of entering into his reft, any of us (houU feem to 
 come (hort of it. Happy is the man (faith Solomon) that 
 feareth always j and this cautious fear is founded on a juft 
 fcafc of our ignorance, folly and wcaknef*. 
 
 .*<V2 
 
 A 
 
mt. ]m 
 
 A fenfe of our Ignorance fhould aiake us fear left are 
 light mifu the right way to ftivatioii. There arc fo many 
 Wrong path* in this wilderocfs, and but one right, and that 
 i^ narrow one i we find fo much difliculty to difcem the 
 *|ght way, and when difcerncd ".o tntcx upon it, and when 
 entered upon to pcrfevcrc in it, that it ia no wonder we of* 
 ten walk with trembling feet and doubtful heart. When 
 wc fee fo many <:onfi<knt in a wrong way, and fo many 
 draw back from tlic right, havd wc not caufe to fear ? 
 
 Again, a confcioufnefs of our folly will make us fear left 
 when we are entered on tht right way t^ falvation we (hould 
 afterwards defcrt it. That We have in many former inftan- 
 ces a.5lcd very fooliflily, we too well krtow j and he have 
 the fame bad and back-Hiding heart ftill. We have too 
 much reafon to fay of ourfelves, what God faid formerly of 
 his people Ifrael, «' a deceived heart hath turned us afidc." 
 Every Way of man is right in his oWn eyes, and therefore 
 many go doWn into the graVc with a lie in their right hand. 
 Through the influence of example, the force of habit, the 
 power of cuftom, and the prejudice of fenfe, there is not a 
 moT". common thing in the world, thart felf*deception, and 
 that in afHurs of great importance, and fcarcely any thing 
 more dangerous ot attended with more fatal efFefts. Vfery 
 juftly then hath Solomon made this cautious feai: a mark of 
 Wifdom, a wife maw feareth, and departeth from evil.* And 
 in fine, a fcnfe of our weaknefs Will make us fear left wc be 
 overcome by the enemies of our falvation* The lufts of the 
 heart, the lubtilties of Satan, and tlie folicitations of fenfe, 
 treate in us many conflifts } and to divert us frOm, or dif- 
 tournjjc us ih oucbtft purfoits, they ofpen excite au oppo- 
 
 i» Provcibs 14. 16. 
 
 uion to ^ 
 
 ^afe, or fi. 
 Hflident < 
 llendent c 
 
 ir own 1 
 leet it, i 
 IS cautioi 
 
 So mu( 
 alvatlon, 
 
 II. To 
 ^orketh i 
 
 And he 
 
 le words 
 
 leir conn 
 
 properly t! 
 
 landed. 
 
 I. Byt> 
 
 jncurren 
 
 -I 
 
 l^ith our ( 
 
 ^1 word pi 
 
 Bgnifies, n 
 
 ihis of his 
 
 wards us 
 
 lereto. A 
 
 \o\iTs, but 
 
 )0, but to 
 
 lefe expn 
 
 I. How 
 
 i anfwer, ii 
 
 ie good p\ 
 
 lint and f! 
 
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 fear left we 
 : arc fo many 
 ght, and that 
 o difcem the 
 it« and when 
 ronder we of-* 
 icart. When 
 ind fo many 
 fear ? 
 r us fear left 
 ion we (hould 
 "ormcT inftan- 
 
 and he have 
 We have too 
 (d formerly of 
 ned us a fide." 
 md therefore 
 ir right hand. 
 
 of habit, the 
 there is not a 
 :ception, and 
 :ly any thing 
 fFefts. Vfery 
 eai: a mark of 
 n evil.* And 
 car left we be 
 le lufts of the 
 ions of fenfc, 
 
 frdrti, or dif- 
 pife aa oj>po- 
 
 Ition to which we arc unequal \ Co that we arc never more 
 
 Tafe, or fucccfsful in our fpiritual warfare, than when moft 
 
 ifidcnt of our own ftrcngth and wifdom wc are moft de- 
 
 ;ndent on divine grace and direftion j when confcious of 
 
 r own weaknefs wc chufc rather to decline the attack than 
 
 leet it, and when the remembrance of paft <lcfcfti makes 
 
 s cautious, humble, and vigilant. 
 
 So much for the duty commanded, work out your own 
 falvation, &c. 1 now proceed, 
 •m II. To confuler the motives fubjoincd j for it is God that 
 .•^orketh in yon, &c. 
 
 f And here I fhall firft briefly open to you the meaning of 
 
 the words fcparately ccnfidcred j fccondly, take them in 
 
 eir conneftton with the prccccding j and ihew you how 
 
 iroperly they arc urged as a motive to the duty before catn- 
 
 jfijnded. 
 
 I. By thefe words then, fomc mean no more than a divine 
 .foncurrence, or God's co-operating grace, which concurs 
 -pr'ith our finccre endeavours after holinefe. But the origin- 
 al word plainly implies fbmeching more i for it properly 
 Ignifies, not only to work with us but to work in os ; and 
 his of his good pleafure ; or through his mere good will 
 rds us, there bemg nothing on our part to move him 
 lereto. And this energy is exerted not only on our endea- 
 ours, but on our hearts ; for he works in us not only to 
 o, but to WILL. I fhall endeavour to explain to you both 
 lefe expreffions briefly. 
 
 I. How are we to conceive of God's working in us to do ? 
 anfwer, it is the Grace of God that fixes and coriforms 
 e good purpofes of the heart, which would be otherwifc 
 lint and fluduating. It alfo ftrengthcns the natural and 
 
 13 
 
 } 
 
 ^.^' •"■Blrt^l^jtMilifl-VTi 
 
10 
 
 moral powers of the mind tp put tht»fe gQo4 purpofc? 'ir,\p, 
 execution. 
 
 ~ The providence of G jd often diminiflica^ the difficultica 
 that He in the way of jur duty, by which wc might fome' 
 times be difcouraged from attempting it. Nay, it fometimc|V 
 entirely remoyes thofe difficulties, which makes* the work 
 advance with unexpedled eafe and expedition — and all this 
 is. cailed the divine concurrence, or God's working in us to 
 do. But lecondly, God is faid to work m m not only TQ DO 
 but TO WILL. . 
 
 Now how are we to conceive of this Divine Energy on 
 the mind in a manner that is at once honorable to the Gracs 
 of God, and fuitable to the freedom of a rational nature ? 
 For whenever we go about to explain the manner of divine 
 operations on the heart, we muft ever keep thefe two points 
 in view, in urder to guard us againft two very common ex- 
 trc! vsin this affair. Now previous to the difcuffion of 
 this poin.., let thefe two things be carefully, attended to. 
 
 I. "Whatever influence the grace of God has upon the 
 mind of man, it is not tlie effe£l of a phyfical but a moral 
 operation, c^ in other aijd plainer words, God does not 
 work upon our hearts in ■£. forceable and mechanical, but in 
 a rational and perfuafive way. He always deals with iits 
 cieatures in a manner fuitable to the nat<\re he gives them t 
 with inanimate creatures by impulfe, with animal creatures 
 by inftinck, and with intelligent creatures by reafon* And 
 to move rational and intelligent beings by force and violence 
 virould be a method no Icfs abfurd and incongruous than 
 to influence inanimate and irrational beings, by perfuafion 
 and argument. So that it is very unworthy of the wifdom 
 
 .ay^fMMMiU'I'i-a. 
 
 i^E ^■^l^mM^'J^^'^ 'iV -^-f ^ 
 
 . •», 1 
 
i Pl34;^?t#.iite5,^Sf*^^H#*-^:-I5^?^^ 
 
 the difficulties 
 ve might fome' 
 ijf it fometimei^ 
 akes the work 
 )n — and all this 
 orking in us to 
 not only TQ DO 
 
 vine Energy on 
 lie to the Gracs 
 tional nature ? 
 inner of divine 
 hefe two points 
 ry common ex- 
 le difcuffion of 
 ttended to. 
 
 has upon the 
 il but a moral 
 God does not 
 :hanicalj but in 
 deals with his 
 lie gives them t 
 nimal creatures 
 r reafon* And 
 ce and violence 
 ongruous than 
 , by perfa;»fion 
 
 of the wifdom 
 
 11 
 
 ftsi God to fuppofc that his operations on reafonablc minds 
 
 coercive or compulfory. 
 
 II. Thefc operationa whatever they arc, muft fee fu|)p6fcd 
 
 fto be rief^^.able i as all fpiritual and moral bpierations in their 
 
 own nature are. If they be abfolutely irrefillable, thiey mUft 
 
 be mere mechaiftical cbmpuKion, from which I have firft 
 
 fliiewn they are eflentially different.v Befides this fuppofitioh^ 
 
 Lentirely defkroyft the liberty of the human mind, and is at- 
 
 tt€!nded with fatal confeqUences. For if we only aft, 9S wc 
 
 ire a£ied upon, and when we are afted upon have rio.pow- 
 
 sr to refift the impulfc, what do we diflPerent from merie 
 
 ihachines ? This faps the foundation of all moral goodnefs, 
 
 and of all future rewards and punifhments. And how 
 
 could the Aporde upon this fuppofition exhort Us to work 
 
 iotit our own falvation ? The very motive by which he in- 
 
 tfbrces this precept would be a contradiftion to it. And 
 
 iwhat occafion were there for fear and trembling, if we had 
 
 [not a power to refift the operation of tliat grace upon us ? 
 
 And it is wordi obferving that the fame word with that in 
 
 our text is ufed in Ephefians, ii. 2, where Satan is faid to 
 
 work in jhe children of difobedience ; and no one I believe 
 
 will fay that his temptations are irreliftable. But how then 
 
 does God work in us to will ? — I anfwer in one word v h? 
 
 effsftually perfuades the will. And this he may he fuppof* 
 
 ed to do, by enlightening the underftanding j and fctting 
 
 the things of religion before the mind in their proper point 
 
 of view i by removing thofe clouds and mid*; of error and 
 
 prejudice which overfpread the mind, and prevented it from 
 
 feeing thofe things in the fame light before : and in confe- 
 
 quence of this, by engaging our attention to their great ne- 
 
 ceility and importance j which may further be eiFcftcd by 
 
 i\ 
 
 i 
 
 /f 
 
 .A: S'""^ 
 
pi 
 
 7 
 
 bringing tlic mlndinto a ferious and thoughtful frame, and 
 by weakening thofc carnal affe^ons, and with drawing the 
 objefts of tliem, which are fo r^t to give it a contrary dif- 
 pofition. And the confequence hereof, by the continuance 
 of die fame gracious affiftance, will be fincere purpofes of 
 repentance, and earned defires after holinefs. The foul 
 ^ having thus a different view of things, and forming a differ- 
 ent judgement concerning them, ia affected towards them 
 in quite another manner from what it was before. The 
 eyes of the underflanding being opened, it not only difcems, 
 but prefers ihe things that are excellent. It wifhes anr*. 
 wants to be more holy, more like God, more like what it 
 fhould be, and more like what it will be in heaven. 
 
 In confequence of all this it enters upon different purfuits, 
 ind puts tliofe good purpofes into execution ; while by the 
 concurrence of divine grace and providence, its internal dif- 
 ficulties and external difcouragements are gradually remov- 
 ed, at once to make its courfe clear, and its progrefs eafy. 
 
 And thus may the grace of God be conceived to work 
 upon the will, not only by moral but divine influence, by 
 giving an efficacy to what is called moral suasion ; and 
 that in a way co-natural witli the rational powers of the 
 foul, fuitable to its native freedom, and without offering the 
 lead violence to its liberty as a moral agent. And thus to 
 convtfi«e of it, fcts the mind at cafe, reconciles the different 
 reprcfentations of this matter in Scripture, honours the grace 
 of God, prrfcrves the liberty of the human mind, and, I 
 think, keeps clear of all extremes. And now, 
 
 2dly. I need not take up much of your time in fliowing 
 how proper and powerful a motive this is to enforce the 
 duty here commanded. For is Cod always ready by his 
 
 I . 
 
mmmmtmtmiHt 
 
 ;racc, net only to afTi.t us in duty, but to dilpofe the mind 
 
 to it, to excite good inclination, ferious thoughts, and holy 
 
 lefires in the heart, and to ftrengthen us to carry them into 
 
 jradice ? Is his fpirit at work upon our minds, to remove 
 
 Dur darknefs, corrcft our prejudices, fubdue our lufts, and 
 
 Iperfuade our wills, by {hewing us tlie things of God in a 
 
 Wight of evidence and importance j and is he willing to con- 
 
 [tinue that grace (if we do not obftinately refufe it) till the 
 
 iWill is finally gained and our falvation fecured by our being 
 
 lade fit to enjoy it ? What mighty encouragement then 
 
 ihave we here to work out our own falvation, to be diligent, 
 
 [conftant, and indefatigable in the improvement of all thofe 
 
 [means and helps which we enjoy for the attaining it. 
 
 But after all, may this grace of God be /ejefted, thefe di- 
 Ivine operations refilled, may the Holy Ghoft be quenched 
 [.and grieved, and provoked by our obftinacy to withdraw 
 [from us ; and the moft hopeful beginnings prove abortive 
 I by our after flothfulnefs, fecurity and fin. What need have 
 we then to work out our falvation with fear and trembling ! 
 And how properly and ftrongly does the motive, thus ex- 
 plained, enforce the duty before recommended i 
 By way of application of this ftibjedt I propofe, 
 I ft. To lay before you the extremes into which feme arc 
 apt to run with regard to this do£lrinc, 
 
 2dly. The fource and origin of thefe extremes, 
 3dly. To point out to you what I take to be the truth, ns 
 equally diftant from thofe extremes, and lailly, conclude with 
 a few pra£lical reflexions upon the v/hole. 
 
 ift. I am to lay before you the extremes into which fome 
 are apt to run with regard to tins do£lrinc ; and from which 
 
 '^-«i. ■ tJP^-' 
 
I'A 
 
 'i\ 
 
 bhc would be ready to think this fmgle text fliould have 
 been a fufhcicnt guard. 
 
 Some are led enormoufly to magnify the ability and free- 
 dom of the human mind, and to imagine that it has animate 
 ^ower of its own to make thofe improvements in piety and 
 virtue which arc neceffary to fit it for future happinefs, 
 without the fapernatural and fpecial affiftaUce of divine 
 grace ; or that every man has a power of his own (original- 
 ly given him by his maker) to change his own hfeart, and to 
 reaify aU his mental diforders, fo as properly aud ftriaiy 
 fpeaking, to wt)rk out his own falvation. 
 
 This fehtiment came originally from the ftoics,* an^ was 
 thence adopted by fome ancient chriftians, who in the fifth 
 century were diftinguifhed by the name of Pelagians. But 
 Ihat is a very wrong notion, very diflionorable to divine 
 grace, fuperfedes the neceffity of all fpecial divine concur- 
 rence, fuppofes the human mind to have the fame power and 
 felf command fince thefall as it had before, apparently contra- 
 dias, not only fome of the plained declarations in fcripture, 
 but the general defign and fcheme of the gofpel revelation, 
 and leads direaiy to prefumption, pride and popery ; for 
 the papifts in their improvements on this enor, in their 
 doarine of merit and fupererogation have carried it to as 
 great a height of abfurdity as it can be fuppofed capable of 
 being advanced. But to avoid this extreme fome have ran 
 into the direa contrary ; and have imagined, 
 
 idly. That mankind by the fall have loft all the native 
 pov/er and freedom of their minds in fpiritual things ; that 
 their :eafonablc faculties with regard to religion are totally 
 
 ■ •^ Thus saith Seneca. That 1 am, I owe to Coi'. That I am 
 wise, i owe to myicU. 
 
That I am 
 
 perverted •, that a finijcr is entirely paflive in the work of 
 converfion, can only aft as he is afted upon, that the fpirit. 
 of God muft do all for him } and in a word, that one who 
 is dead in treflpaiTes and fins, has no more power to do any 
 thing towards the recovery of a fpiritual life, than a dea4 
 body has towards its recovery to a natural life. 
 
 This notion came originally from an ancient feft of 
 
 ehriftians which prevailed in the fourth century, known by 
 
 the name of Manichees j from whom it was adopted by St. 
 
 Auftin, who in the warmth of his zeal againft the Pelagian 
 
 [errors (for nothing is more common than in flying from ona 
 
 J extreme to run into another) carried it to a length not to be 
 
 Ijuftified by fcripture or reafon j and from him, whofe piety 
 
 land eminence gave it a fanftion it never had before, it has 
 
 been tranfmitted down in the church, and is retained by 
 
 lany ehriftians ftill. 
 
 But now that this is for certain as great a miftake as the 
 other plainly appears from hence. That it cuts the finews 
 Df all human endeavours, faps the very foundation of all 
 praftical religion, contK.Ji6Ung all the remonftrances and- 
 expoftulations and precepts direfted in the word of God to 
 inners j under a Ihew of exalting divine grace highly dif- 
 lionours the divine wifdom ; makes men mere machines j 
 id. opens a wide door to licentioufriefs of life. And as 
 liofe who imagine they have a power to perform ^d 
 I'orks of themfclves, do enormoufly magnify the value of 
 lem, fo thefe who conceive they have no power at all to 
 crform them, do as much depreciate and defpife them ; 
 rill not allow them neceffhry as conditions of falvation, but 
 aly defirable as evidencto i fjuftification ; and look upon 
 ^em, when performed before converfion, but as fplendid fin? 
 

 
 v0ftg 
 
 
 s: 
 
 16 
 
 '♦ 
 
 I .«■ 
 
 Thrfe now .« the ejfam« on both Mc The one 
 does not conKder man as a fallen creature, nOr the ^- 
 „„arauonal creature, the one fruftrates the etoc, of 
 divine operation, the other deftroy. the freedom of human 
 lenc, i the one dilhonours the grace of God, the other h>. 
 Jifdom ; the one leads to pref.mp.lon, the other to flodr , 
 . in a word, they who maintain the one, read the former part 
 of the text fcparately from the latter ; and the, who ple^d 
 for the other, keep .0 the latter part of it independently of 
 the former : t*: both estremes are equally contrary to fcr.p- 
 ,„re, injurious to praftical piety, and at the fame d.ftanee 
 from the truth, which feems .0 lie between th. m. But be- 
 fore I proceed to ihew you what that is, it may not be am.fs, 
 jdly To examine brieBy into the fource and orrgm of 
 thefe extremes, or what is the caufe that men who enjoy the 
 fame lights and advantages, are under the fame guidance of 
 reafon and revelation for attaining the truth, fhould nerer- 
 ■.helefs be fo frajuently betrayed into thofe extremes, wh.ch 
 arc equally diftanfr from it. 
 
 This can then be refolved into no otlier than the ufual 
 and common caufes of error in all matters of religion, name- 
 ly, a narrow and contraftcd mind, which does not take a 
 fafficient fcope and compafs in its contemplations, but con- 
 fines ttxem to a few paniculars, which it views only m one 
 
 liahtj^'*^- .-,; 
 
 :. An idle and indolent turn of mind, Vhich contents xtfelf 
 
 with a general and ' fuperScial view of things, without ex- 
 
 aminin^ into their ccnneaion, tendency, or efFeas. 
 
 A partial ttudy of fcripture v that is, not attendmg to the 
 '^.,- proper connection of one part with nnother, nor adjuftin. 
 
 our regards to doarines by the importance with which wr 
 
 «t 
 
'* 
 
 The one 
 
 the oih- 
 efficacy of 
 
 of human 
 e other his 
 r to floth i 
 "ormer part 
 who ple^d 
 endently of 
 iry to fcrip- 
 me diftance 
 n. But be- 
 lot be amifs, 
 d origin of 
 bo enjoy the 
 
 guidance of 
 lould ncrer- 
 :mes, which 
 
 an the ufual 
 fiTion, name- 
 :s not take a 
 ms, but con 
 s only in one 
 
 contents itfelf 
 ,, without ex- 
 
 fFe£ls. '^ 
 
 tending to the 
 , nor adjufting 
 ^\ ith which wc 
 
 17 
 
 ^^tKeM t!iW«fei«hii!h«ftde44 kt ^dhfbundihg di<^ literal 
 ahd figurative conlltu^^ion of (h<s faered phrafe, by being 
 xii6tcin(crA to fiiidi out Aat feiife which a jjarticular party 
 M trtifcriAed, thattthat ^ch thi infpircd \vt!ter intended. 
 f!^6 Ma«' W edlicatiB^ aid force of cuftdfh ; which warps 
 afi^ biiridi (hk beft a'ntl cleareft uMerftandings fa a degree 
 which ^^e thokm fiever think credible if wc did not fee it 
 
 faa. 
 
 Laftly, a determiifatioh to read, hcai^ and converfe, only 
 on one fide { and whitft a man continues to do fo, he does 
 not ki|OW bttt that the l|ruth, or at leafl a^^reat part of the 
 truth, rhay lie on the other. 
 
 Thefb are the ufual fources of rcfigious mlliakes, and the 
 
 [obvious caufes why c^riftians who have all the fame mje to 
 
 g[o by, are neverthelefs fo often betrayed, into oppofite ex- 
 
 (remelB. ^^ 
 
 3dly. I am now to lay before you what feems to be the 
 
 ith irf this cafe, as equally remote from the two extremes 
 
 before ment^pndd. Thi« is contained in the five following 
 
 |(hort propoiitions. 
 
 Propofttion ift. That fince the fall, hi^nan teafon is much 
 
 Dljfcurcd but not totally defaced, and our mental powers arc 
 
 luch weakened, but not wholly deftroyed. If the truth of 
 
 lis proportion be allowed (and 1 believe it will not be read- 
 
 ly difputed) it goes to the foundation of ihofe ^nrors which 
 
 ^e in the forementioncd extremes ; one of which confiders 
 
 be powers of the human mind in its prefent ftate as pcrfeft, 
 
 'le other as totally perverted. 
 
 yProp. ad. That in ccmpaflion to our prefent darknefg and 
 lability, God has gracioufly offered us divine illumination 
 id (iVength. This is plain from fcripture, wherein thefe 
 
 c 
 
 ,#«tl«**ll¥stimillftitfe^ 
 

 ,1 r 
 i 
 
 ! 
 t. 
 
 18 
 
 p.o.ifc, of fpintual light ^^^^^^^l^'^'^^^^^ 
 To us : and from the many prayers whtch Dav.d, Patu, and 
 other faints mentioned in fcripture, have put up to God. 
 thathe would pleafetoguidc. and enlighten,(hcngtheu and 
 
 direa them. This the text calb a divine energy, or God . 
 worUn, in us to wUl and to do. And ia what manner we 
 „.ay conceive oF it confidently witl. the liberty of man as « 
 free and moral agent, I have endeavored to (hew you. 
 
 Prop 3d. That this divine light and grace ,s freely com- 
 n.W.cated to thofe who fmcerely feek and endeavor after .t. 
 the truth of this propofition is confirmed by a great variety 
 of plain fcripturesifuch as, feek and ye ^ fi"^;.^f 
 „ivctl^ wifdom to them that aflc it -, and h.s holy fpmt to 
 ^cm that feek it of him, and that more freely than earth- 
 ly parents give good gifts to their children. ^ ^ 
 
 Prop. 4th. that thefe divine commumcations may be 
 forfeited and withdrawn from man, by reafon of their abufe 
 of, 'and negleato improve them. This is equally plam 
 from many fcripture declarations and examples i as, that 
 God's fpirit fhall ftot always drive with man j and when he 
 is pleafed to take away his holy fpirit from them (a judge- 
 ment which David fo importunately deprecated) he is then ^ 
 faid to give them up to a reprobate mind -, and to hearden 
 their hearts •, that is, by withdrawing from them that grace 
 they had fo often rejeaed and abufed. 
 But laftly. If we continue watchful and diligent, fuppliant 
 and dependent, that hght and grace will be continued and 
 continually increafedtiU our falvation is complete. 
 
 Thefe confideratiom now fet the precept of the text in a 
 light of great importance j and fliduld equally induce us to 
 work out our own falvation, and to depend upon the grace 
 
 A. 
 
 u,-^ »*lAt* "^ ^-ifniS V" 
 
•^"mifitfimrm 
 
 -r-*" 
 
 19 
 
 of God, who through his good will towards us is always 
 rcadjf to work in us both to will and to do. 
 
 And that this is a juft and right way of thinking in this 
 matter, and the fentiments to which we fliould always; ad- 
 here as the truth, appears very probable from lience, that it 
 is equally 4iftant from the two forementioned extremes, 
 has all that is raluable in both ; preferves the freedom 
 of the human ihiod, as much as the one, ana magnifies 
 the grace of God as much as the other ; reconciles thofe 
 fcriptures which fecm to be contradiftory ; is moft honora- 
 ble to all the divine perfcdions ; moft fuited to the general 
 defign and fcheme of the chriftian religion ; afcribes the 
 falvation of man to divine grace, and their condemnation to 
 themfelves j is beft adapted to the ftate of man as deprav- 
 ed ; and to his nature as a a rational being •, embarrafled 
 with the feweft difficulties ; and in a word, fets both parts 
 of my text, not only in the ftrongeft light of importance,, 
 but in the faireft point of view. 
 
 Laftly, I fliall now conclude with a few pra£llcal reflec- 
 tions on the whole. And, 
 
 I ft. Let u$ be very thankful If the providence of God has 
 fo ordered the circumftances of our education, that we are 
 not under the fame temptations that many othera are to run 
 Into either of thefe dangerous extiemes before mentioned — 
 Dangerous I call them, not only for tlieir tendency, but the 
 bad influence they often have on the heart and life — Not 
 but that many good men arc to be found on both fides, who,' 
 governed by a fpirit of genuine piety, live in a very happy 
 inconfiftency with their own principles } thofe on tlie one 
 fide, who too much magnify the powers of tlie human 
 mind, praying as earncftly for divine light and help as if they 
 
 ? 
 
 
 J 
 
 mmmmpmmmmmmm^L 
 
f^Rl 
 
 go 
 
 felt their need of it, and thofc, on the otlicr, whu too e^uch 
 depreciate thofc powers, ufmg an4 employing them w«h iS 
 much care and diligence as if they knew |^cir (^nW dc» 
 pcnded thcrcujpon. 
 
 However, though the grace of God may fometimes lead a 
 man to live down his own bad principles, it js neverthelefs 
 a great mercy not to He under the influence of theftt. 
 
 adly. What wt lave faid fhould not only teach us mpd?- 
 xation in our fentiments of doarine, but charity in our opir 
 nions of perfons— Do others differ from us in their ftpnti- 
 ments of the f^bjea which has now been difcuffed, le^ \t% 
 temember that by a different tinaure in their education, 
 they fee through a diferent medium and with di^rcn^ ?ycs, 
 and to that it may be ^n part pwing that we dp n^ form 
 the fame judgement of objedls fo difRrentljr difccrncd. H^ 
 we been taught as they w?re, it is probable we lhovl4 thipl^ 
 as they do -, and with the fame opportunitief and tji^tt^ ^ 
 Jnftruaion which we have enjoyed, t^ is likely thci» (enti- 
 jnents would ^lave refei^ed ours. V{e (carpc kno[<(f how 
 to make aUowance enough for the ^iaa of education with re* 
 gard to the principles which perfons imbibe. H[p^^fever, let 
 tts take care that we do not induce others to run into one 
 extreme in their way of thinking, by going into another in 
 our own, than which nothing is rtore common in the courfe 
 of a warm debate : nor (hould we be realty to charge upon 
 others all the bad confequences of their notions, which they 
 are not fenfible of and perhaps heartily difavow. 
 
 Laftly, What remains but that we ^rmly refolve, by th^ 
 grace of God, to praaice this important fcriptwre precept 
 which has now been fo particularly recommended, and be 
 furc to take botli parts together. Let us work in a way of 
 
M^uch 
 UQfX do 
 
 :s lead a 
 
 :rthelefs 
 
 I. 
 
 s mpdc;- 
 
 our opir 
 
 ir f?ntH 
 
 iucatiojii, 
 ent ?ye«, 
 iQ^ forin 
 cd. Ha4 
 
 M ihinH 
 
 :i» (entW 
 iQC^ff how 
 
 with re« 
 Ifever, let 
 
 into one 
 nother in 
 he courCe 
 rgc upon 
 hich they 
 
 9^m m • 
 
 d(rj)cndcnce, and depend in a way of duty j take as much 
 care ctf our fouls as if we had no divine help to truft, and 
 trull the divine grace as much as if we could abfolutely do 
 nothing for ourfelves. We muft work and labour, and 
 watth and ftrive, but after aij remember that by grace wc 
 are faved } and fay, not unto us, O Lord ! not unto us, but 
 unto thy name be the Glory : this becomes us as reafonable 
 creatures, this becomes U9 as fallen creatures. Let not our 
 weaknefs difcourage our endeavours, but excite our prayers. 
 And let not our prayers excufe, but animate and invigorate 
 our endeavours : for though we are weak in ourfelves, we 
 ;irc ftrong in the grace which is in Chrift Jcfus. Now, un- 
 to Gbd, the Father, Son, and Holy Ghoft, Trinity in Uni- 
 ty, be afcribcd all honor and glory, thankfgiving and praifc, 
 k)vc and obedience, now aixd for evermore. Amen. 
 
 <* v* 
 
 m 
 
 S 
 
 vCi by the 
 
 e precept 
 
 1, and be 
 
 a way of 
 
 :m^^^wmmmB^^i^':^k:A::m>.