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NATURE

AND

NECIESSITI^

■01?

WORKING OUT 6UR OWN

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

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/55r/t out
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his geoi

lNthef(

I, Ad

II. Ai
1 i.roj)<

elude wil

ift. T

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

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«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

^ t-^kt* ..-^.ti",/!!--"

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. 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

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

}

^.^' •"■Blrt^l^jtMilifl-VTi

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.

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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

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

.A: S'""^

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

'♦

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

^^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

,#«tl«**ll¥stimillftitfe^

,1 r
i

!
t.

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

u,-^ »*lAt* "^ ^-ifniS V"

•^"mifitfimrm

-r-*"

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

mmmmpmmmmmmm^L

f^Rl

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

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*

vCi by the

e precept

1, and be

a way of

:m^^^wmmmB^^i^':^k:A::m>.