all other graces, are required by God, and our obligation thereunto is indispensible; whether it be reckoned a condition of the covenant or no, it is no less a duty. (a) It is true, there are

(a) "The law of God itself requires no creature to love him, or obey him, beyond his strength, or with more than all the powers which he possesses. If the inability of sinners to believe in Christ, or to do things spiritually good, were of this nature, it would undoubtedly form an excuse in their favour; and it must be as absurd to exhort them to such duties, as to exhort the blind to look, the deaf to hear, or the dead to walk. But the inability of sinners is not such as to induce the Judge of all the earth, (who cannot do other than right) to abate in his requirements. It is a fact that he does require them, and that without paying any regard to their inability, to love him, and to fear him, and to do all his commandments always. The blind are admonished to look, the deaf to hear, and the dead to arise. Isa. xlii. 18. Ephes. v. 14. If there were no other proof than what is afforded by this single fact, it ought to satisfy us that the blindness, deafness, and death of sinners, to that which is spiritually good, is of a different nature from that which furnishes an excuse. This however is not the only ground of proof. The thing speaks for itself. There is an essential difference between an inability which is independent of the inclination, and one that is owing to nothing else. It is equally impossible, no doubt, for any person to do that which be has no mind to do, as to perform that which surpasses his natural powers; and hence it is that the same terms are used in the one case as in the other. Those who were under the dominion of envy and malignity, COULD NOT speak peaceably; and those who have eyes full of adultery, CANNOT cease from sin. Hence also the following language-How CAN ye, being evil, speak good things?—The natural man receiveth not the things of the Spirit of God,neither CAN he know them—The carnal mind is enmity against God; and is not subject to the law of God, neither indeed CAN be-They that are in the flesh CANNOT please God-No man CAN come to me, except the Father who sent me draw him.-It is also true, that many have affected to treat the distinction between natural and moral inability as more curious than solid. If we be unable, say they, we are unable. As to the nature of the inability, it is a matter of no account. Such distinctions are perplexing to plain Christians, and beyond their capacity.' But surely the plainest and weakest Christian in reading his bible, if he pay any regard to what he reads, must perceive a manifest difference between the blindness of Bartimeus, who was ardently desirous that he might receive his sight, and that of the unbelieving Jews, who closed their eyes, lest they should see, and be converted, and healed; Mark x. 51. Matt. xii. 15. and between the want of the natural sense of hearing, and the state of those who have ears, but hear not.

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So far as my observation extends, those persons who affect to treat this distinction as a matter of mere curious speculation, are as ready to make use of it as other people where their own interest is concerned. If they be accused of injuring their fellow-creatures, and can allege that what they did was not knowingly, or of design, I believe they never fail to do so or when charged with neglecting their duty to a parent, or a master; if they can say in truth that they were unable to do it at the time, let their will have been ever so good, they are never known to omit the plea: and should such a master or parent reply by sug gesting that their want of ability arose from want of inclination, they would very easily understand it to be the language of reproach, and be very earnest to maintain the contrary. You never hear a person, in such circumstances, reason as he does in religion. He does not say, "If I be unable, I am unable; it is of no account whether it be of this kind or that:" but labours with all his might to establish the difference. Now if the subject be so clearly understood and acted upon where interest is concerned, and never appears difficult but in religion, it is but too manifest where the difficulty lies. If by fixing the guilt of our conduct upon our father Adam, we can sit comfortably in our nest; we shall be very averse to a sentiment that tends to disturb our repose, by planting a thorn in it. It is sometimes objected, that the inability of sinners to believe in Christ, is got the effect of their depravity; for that Adam himself in his purest state was

some who distinguish between the obligation of a law, and that of a covenant; the former of which depends on an express command; the latter is the result of some blessings promised or

only a natural man, and had no power to perform spiritual duties. But this objection belongs to another topic, and has, I hope, been already answered. To this, however, it may be added-The natural man who receiveth not the things of the Spirit of God, (1 Cor. ii. 14.) is not a man possessed of the holy image of God, as was Adam, but of mere natural accomplishments; as were the wise men of the world, the philosophers of Greece and Rome, to whom the things of God were foolishness. Moreover, if the inability of sinners to perform spiritual duties, were of the kind alleged in the objection, they must be equally unable to commit the opposite sins. He that from the constitution of his nature is absolutely unable to understand, or believe, or love a certain kind of truth, must of necessity be alike unable to shut his eyes against it, to disbelieve, to reject, or to hate it. But it is manifest that all men are capable of the latter; it must therefore follow, that nothing but the depravity of their hearts renders them incapable of the former. Some writers, as hath been already observed, have allowed that sinners are the subjects of an inability which arises from their depravity; but they still contend that this is not all; but that they are both naturally and morally unable to believe in Christ; and this they think agreeable to the scriptures, which represent them as both unable and unwilling to come to him for life. But these two kinds of inability cannot consist with each other, so as both to exist in the same subject, and towards the same thing. A moral inability supposes a natural ability. He who never in any state was possessed of the power of seeing, cannot be said to shut his eyes against the light. If the Jews had not been possessed of natural powers, equal to the knowledge of Christ's doctrine, there had been no justice in that cutting question and answer, Why do ye not understand my speech? Because ye CANNOT hear my word. A total physical inability must of necessity supersede a moral one. To suppose, therefore, that the phrase, No man CAN come to me, is meant to describe the former; and, YE WILL NOT come to me that ye may have life, the latter; is to suppose that our Saviour taught what is self-contradictory.

Some have supposed that in ascribing physical or natural power to men, we deny their natural depravity. Through the poverty of language, words are obliged to be used in different senses. When we speak of men as by nature depraved, we do not mean to convey the idea of sin being an essential part of human nature, or of the constitution of man as man: our meaning is, that it is not a mere effect of education and example; but is from his very birth so interwoven through all his powers, so ingrained, as it were, in his very soul, as to grow up with him, and become natural to him.

On the other hand, when the term natural is used as opposed to moral, and applied to the powers of the soul, it is designed to express those faculties which are strictly a part of our nature as men, and which are necessary to our being accountable creatures. By confounding these ideas we may be always disputing, and bring nothing to an issue.

Finally, It is sometimes suggested, that to ascribe natural ability to sinners to perform things spiritually good, is to nourish their self-sufficiency; and that to represent their inability as only moral, is to suppose that it is not insuperable, but may after all be overcome by efforts of their own. But surely it is not necessary, in order to destroy a spirit of self-sufficiency, to deny that we are men, and accountable creatures; which is all that natural ability supposes. If any person imagine it possible, of his own accord to chuse that to which he is utterly averse, let him make the trial.

Some have alleged, that natural power is only sufficient to perform natural things; and that spiritual power is required to the performance of spiritual things.' But this statement is far from accurate. Natural power is as necessary to the performance of spiritual, as of natural things: we must possess the powers of men in order to perform the duties of good men. And as to spiritual power, or, which is the same thing, a right state of mind, it is not properly a faculty of

conferred, which has in it the obligation of a law, but not the formal nature of it; and therefore they conclude, that we are commanded by God, as a Lawgiver, to believe and repent, but that it is more proper to say, we are rather engaged by him, as a covenant-God, than commanded to exercise these graces: but this dispute is rather about the propriety of words, than the main substance of the doctrine itself; and therefore I shall enter no farther into this critical enquiry, but content myself with the general assertion, that faith, and all other graces are necessary duties; without which, it is impossible to please God, to use the apostle's expression, Heb. xi. 6. or to have any right to the character of Christians.

2dly, Faith, and all other graces, are to be also considered as blessings, promised in the covenant of grace. This appears from those scriptures that speak of them as the gifts of God, Eph. ii. 8. purchased by the blood of Christ, and so founded on his righteousness, 2 Pet. i. 1. and wrought in us by his Spirit, and the exceeding greatness of his power, Eph. i. 19. and as discriminating blessings, which all are not partakers of, as the apostle says, All men have not faith, 2 Thess. iii. 2.

This may be farther argued, from what Christ undertook to purchase for, and apply to his people, as their federal Head; so that, in pursuance hereof, all spiritual blessings in heavenly things, are bestowed on them, in him; and hereby the covenant is made good to them, as God is said, together with Christ, to give them all things, Rom. viii. 32. First, Christ is given for a covenant of his people, and then, upon his fulfilling what he undertook to procure for them, all that grace, which is treasured up in him, is applied to them; therefore faith, and other concomitant graces, are covenant-blessings.

3dly, There is a certain connexion between faith, with other concomitant graces, and salvation. But this having been considered elsewhere, together with the sense of those scriptures, that seem to be laid down in a conditional form, from whence the arguments, to prove the conditionality of the covenant of grace, are generally taken;* all that we shall add, at present, is, that since, in this eternal covenant between the Father and the Son, it was agreed, established, and, on our Saviour's part, undertaken, that the elect should be not only redeemed, but sanctified, and enabled to exercise all grace, before they are brought to glory, this is made good to them in this covenant; and therefore, as the consequence of Christ's purchase, faith, * See Vol. 1. page 479, 480.

the soul, but a quality which it possesses: and which though it be essential to the actual performance of spiritual obedience, yet is not necessary to our being under obligation to perform it." FULLER.

and all other graces, are wrought in the soul, which afterwards, in receiving the end of faith, is brought to eternal salvation; so that we may as well separate Christ's undertaking to redeem his people from their attaining salvation, as we can his applying those graces which accompany it.

However, when we speak of these graces, as connected with salvation, we must not conclude that they are the cause thereof. Though we are saved in a way of believing, we are not saved for our faith; and therefore I cannot but approve of what is observed by many divines, who treat of this subject, that these graces are the way to heaven, though Christ's righteousness be the cause of our coming there.* I am sensible there are some who express their dislike of some of the most unexceptionable modes of speaking, if not altogether agreeable to those which they make use of, who can hardly approve of any one's asserting, that faith, and other graces, are the way to salvation; partly, because they are the beginning of salvation, and principally, because Christ styles himself, The Way, John xiv. 6. But to this it may be replied, that though grace be glory begun, yet it may as truly be said to be the way to complete salvation, as the traveller's setting out, and going forward on his journey, is the way to the end thereof, without which it can never be attained; and, though Christ be the way to salvation, as every thing that tends to fit us for, and bring us to it, is founded on what he did for us, as Mediator; yet this does not, in the least, overthrow the connexion of grace with glory, in the method in which he brings his people to it, by first working faith, and all other graces in them, before the work is brought to perfection, or the top-stone thereof is laid.

4thly, If we assert more than this, namely, that faith is a condition of the covenant of grace, or, as it is expressed in this answer, a condition to interest believers in Christ, we must distinguish between God's bestowing the blessings of the covenant of grace, pursuant to his secret will, or his eternal purpose; and our having a visible ground, or reason, to claim an interest in them; the former of these cannot be supposed to be conditional, without making God dependent on our act; the latter may, and, I think, ought to be deemed so. Thus faith is a condition, or an internal qualification, without which no one has a warrant to conclude his interest in, or lay claim to the saving blessings of the covenant of grace, so that when it is said to be a condition to interest believers in Christ, in this answer, we are to understand it, as that which evinces our claim to him, or gives us ground to conclude, that we are redeemed by him, and to expect that he will bestow upon us complete * The former of these is generally styled, Via ad regnum; the latter, Causa reg.

nandi.

salvation. To deny this, would be to suppose, that an unbeliever has a warrant to conclude that Christ loved and gave himself for him, or that he shall be saved by him; which is a doctrine that I cannot but oppose with the greatest detestation, as what contains in it an unwarrantable presumption, and leads to licentiousness, which, I hope, nothing, that has been said on this subject, has the least tendency to do. Thus we have considered how faith may be said to be a condition of our laying claim to an interest in Christ; we proceed,

VII. To consider how the grace of God is glorified, in his having ordained, that we should apprehend or discern our interest in Christ, and the blessings of the covenant, by faith. Of all other graces, faith is that which has the greatest tendency to discover to the soul its own vileness, and nothingness; and, indeed, every thing that we behold in Christ its object, has a tendency to abase us in our own sight. Do we, by faith, behold Christ's fulness? This has a tendency to humble us, under a sense of our own emptiness. Do we look on Christ as the Fountain of all righteousness and strength? This leads us to see that we are destitute hereof in ourselves; so that, as faith beholds all that we have, or hope for, as being founded on, and derived from Christ, and gives us hereupon the greatest sense of our own unworthiness, this is in its own nature adapted to advance the grace of God; and therefore God, in taking this method to apply the blessings of the covenant, requiring faith, as an instrument, hereof, ordained the best expedient, to illustrate, and set forth his own grace as displayed therein. But since it is a very difficult matter to believe, as this grace of faith is the gift and effect of the power of God, we are now to consider,

VIII. That the grace of the covenant is farther manifested, in that God has promised, and pursuant thereunto, gives his Holy Spirit to work faith, and all other graces that are connected with, or flow from it. That we have in the covenant of grace a promise of the Holy Spirit, to work in us, that grace which God requires, is very evident; for he says, I will pour upon the house of David, and upon the inhabitants of Jerusa lem, the Spirit of grace, and of supplications, Zech. xii. 10. and elsewhere, God promises to pour his Spirit upon their seed, and his blessings upon their offspring, Isa. xliv. 3. and this is farther set forth, in a metaphorical way, when he promises to sprinkle clean water on his people, and that he would cleanse them from all their filthiness, and from all their idols, and give them a new heart, and put a new spirit within them, and take away the stony heart out of their flesh, and give them an heart of flesh, and all this is said to be done by his Spirit, which he promised to put within them, Ezek. xxxvi, 25-27. And more VOL. II. C c