tion in Point of Religion, have been fenfible of it; and both Jews and Gentiles, as well as Chriftians, have lamented it. The Royal Pfalmift declares his Conviction, that he was born in Wickedness, and that in Sin his Mother conceived him; and applies earnestly to Heaven, as the only Means, to wash him thoroughly from his Wickedness, and effectually cleanfe him from his Sin. The divine Plato has Recourse to supernatural Aids, for the Cure of his natural Weakness, and his Advancements in Virtue; and afcribes both to the Heavenly Affiftance of his Demon, or Genius, or Angel, who attended him. And the great

Mafter of the Schools was fo fenfible of his Depravity, that he was forced to have Recourfe to a Sort of double Nature in the Soul, to account for it. He declared there was an irrational as well as a rational Part in the Soul, and that the former, meaning our Lufts and Paffions, was ever fighting against Reafon. And indeed what are the Records of Time, but Monuments of the Corruption and Wickedness of Mankind? What are the feveral Histories of the feveral Ages and Nations in the World, but one uniform Demonstration, that the Minds of Men, when left to themselves, are fully fet in them to do Evil, and that the Heart of Man is so very deceitful and defperately wicked, that it is very hard even to know it? And what are the few great and good, who appear in Ștory, and shine

2

fhine with fuch exceeding Splendor, amidst the Degeneracy and Depravity of their fellow Creatures, but Evidences of the Interpofal of fome extraordinary Powers to enable them to go fo much out of the common Road, rather than any Testimony of their natural Power and Ability, to walk in the deferted Paths of real Honour, Virtue, and Religion? So that I might with Safety appeal to every Man's Experience, to fhew, whether he be able of himself to perform the Will of God, and arrive at Perfection; whether univerfal Charity, Purity, and the Love of God, be not rather diftafteful Things to the natural Man; whether he has Strength enough of his own to refift and overcome all Temptations to the contrary; and whether all his Ability and Sufficiency, if he gains Ground in this fteep and difficult Road, be not, on the contrary, derived down to him from above? But I choose rather to establish Chriftian Doctrines on the infallible Word of God, which is a more stable Foundation than any Experience or Obfervation of weak and . fallible Men.

Now the Account the Holy Scriptures give us of this Matter is this. They declare our natural Weakness great, and by us unfurmountable; they afcribe our Converfion to, and Progrefs in, our Duty, to the Holy Ghoft; and they command us to have continual Recourfe to God, for Succour in all our fpiritual Conflicts and Temptations.

Our

Our Bleffed Lord declares, that our natural Weakness in spiritual Things is too great for us to conquer, in very plain Words, when he fays, As the Branch cannot bear Fruit of it felf, except it abide in the Vine, no more can ye, except ye abide in me: I am the Vine, ye are the Branches; without me ye can do nothing. What are the Fruits here meant but those of Holiness and Charity? And if we are as unable of ourselves to bring forth these as the Plant is to bear Fruit, without the Affiftance of the Root, from whence all its Sap and Nourishment is derived, what becomes of our natural Powers to discharge our Duty? St. Paul defcribing his natural State fays, the Good that I would, I do not, and that Evil that I would not, that I do. And when out of a deep Senfe of his Depravity, he cries out, O wretched Man that I am, who shall deliver me from this Body of Death? He replies in the next Verfe, that the Power to do this was only to be had from Heaven, and that through the Propitiation of the Gospel. I thank God, fays he, or as others read it, THE GRACE OF GOD, through Jefus Chrift our Lord.

Again, Except ye be born of Water, and of the Spirit, ye cannot enter into the Kingdom of God; but we know all who perform their Duty as they ought, will enter into the Kingdom of God; none therefore can return to that Duty, and difcharge it, without being fo

born.

born. Peace, fays St. Paul, be with the Bre thren, and LovE with FAITH, from God the Father, and the Lord Jefus Chrift. But why Love and Faith from God the Father, and from our Lord Jefus Chrift, if we can turn to God, and love him with all our Hearts, Souls, and Strengths, of our own natural Ability? The Bleffed Jefus, and his Apostle then, declare that we are indebted to the Holy Ghoft, for the Love which is fhed abroad in our Hearts, and that it is he who worketh in us to will and to do.

Again, Watch and pray that ye enter not into Temptation: The Spirit indeed is willing, but the Flesh is weak. God will not fuffer you to be tempted above that ye are able, but will with the Temptation alfo make a Way to efcape, that ye may be able to bear it.

When

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ye pray fay, Lead us not into Temptation, but deliver us from Evil. Now, what Occafion for this Application to Heaven, if we can do without it? What Neceffity for God's making a Way for us to efcape, if we can make it without his Aid? Or why are we to apply to him to deliver us from Evil, if we can deliver ourselves? Either therefore his Affiftance is neceffary, or these Petitions are vain; either his Help is abfolutely wanted, or we are taught to mock him. And indeed what can have been the Neceffity, even of the Death and Mediation of the Son of God, if we can fo independently

keep

keep God's Commandments, as not to stand in Need of his extraordinary Vouchsafements; and fo uprightly, as not to want a Reconci

liation?

But to this it is objected, If then God's Commandments are too pure, our natural Corruption too great, and our Power too weak, to keep them; God then commands what is impoffible, and if he requires Impoffibilities of us, he is not only an hard TaskMaster, but an unjust one.

To which it is answered, That a due Confideration and right underftanding of God's Difpenfations with us, will evidently fhew, that neither his Juftice nor his Wifdom are impeached, by his fetting before us fo pure and perfect a Rule as we are utterly unable of ourfelves to live up to. His Juftice is cleared, let our Defects be what they will, if he has appointed a Method of fupplying them. Befides, let our Tranfgreffions be ever fo certain and neceffary, we can lay nothing to the Charge of God's infinite Juftice, unless Pain and Mifery be as certainly the Confequence and Punishment of them. To make us fuffer indeed for what we cannot help, is according to the best Notions we can form of it, ftrictly unjust; it is treating Men, as if they were what they are not; as if they were really guilty of Crimes which they cannot be guilty of, without a Power to prevent them. But either to punish us for what we can help; or VOL. I. Dd

to