and without conformity of heart to the law of God, or the gospel, do really suppose that the moral depravity of man is attended with an inability to repent and embrace the gospel, which does, in some degree at least, excuse him for not repenting immediately: And if their minds were wholly freed from this notion, they would no longer contend for such duties, or imagine they could have any existence.

It may be proper to observe here, that from the particulars now mentioned, with the arguments from them, if they be just, it appears that it would be inconsistent with what has been already advanced in this system, to admit that the gospel enjoins or proposes any duty that does not imply repentance, as it has been asserted, as important, fundamental truths, that man is totally depraved; and yet this does not diminish his obligation to repent and embrace the gospel, and even to be perfectly holy; or afford the least excuse for one sin: And that there is no duty which does not imply conformity of heart to the law of God.

THIRD. All the law, and commands of God, respect the heart or will; and there is no obedience to any command, or any moral agency, in which the will is not concerned and active: And no obedience or duty is done by any man, if his heart be not obedient, and conformed to the command. There is no virtue or vice, or any morality, in external actions, any farther than they are connected with the will, as the production and fruit of that. And whatever is the production and fruit of a vicious heart, or will, acting from unreasonable and bad motives, and for a wrong and forbidden end, is not du ty, but sin, whether it be in words or actions, or whatever it may be; and whatever be the appearance of it in the sight of men, who cannot see the heart. This is so plain a case, and the irresistible dictate of the feelings and common sense of mankind in general, that it is needless to try to prove it, or say any thing more to il

lustrate it.

From this it follows, that whatever is said or done, in external actions, by a person who is wholly impenitent, and with a wicked, disobedient heart, is not duty, but şin. Therefore, it is certain, that God never commands

any man to do any thing so; and with a disobedient, impenitent heart. And when only an external action is mentioned, and commanded, the command has respect to the heart, and requires the action to be done in obedience to him; and not in impenitence and disobedience. Therefore, no man has a right to direct sinners to any thing as duty, and as commanded by God, with an impenitent, disobedient heart; or to flatter him that he may do some duty, while he continues wholly impenitent, and wicked.

FOURTH. The scripture does not afford any support to the opinion that sinners are required to do duty, which they may do while they continue impenitent, as nothing is there required as duty, which does not imply repentance; but the contrary. Whenever sinners are

there addressed, and called upon to do, they are commanded to repent and believe the gospel, or to do that which implies this, and a real conformity of heart to the moral law of God.

If sinners were to be directed and commanded, in preaching the gospel, to do some duty, in order to be saved, which is not repentance, nor implies any love to God, or acceptance of Christ, most certainly Jesus and his apostles would have done this, and some instances of it, at least, would have been recorded. But as there is not one instance of this, nor the least hint of it; but many instances of the contrary, is not such a notion and practice wholly without any warrant? When the apostles were applied to, with the serious, important question, What shall we do? They answer, "Repent, and believe on the Lord Jesus Christ."* And this was agreeable to the example and command of Christ: In preaching the gospel of the kingdom of God, saying, "Repent ye, and believe the gospel." He commanded his disciples to go forth, and call on men to repent. And when he gave commission to the apostles to preach the gospel, he directed them to preach repentance and remission of sin, in his name.†

When the young ruler came to Christ, and asked him what he should do, that he might inherit eternal life? Jesus did not direct him to do any thing lower than Mark i. 14, 15. + Luke xiv. 47.

Acts ii. 38. xvi. 31.

keeping the commandments, and that which implied love to him: eyen to sell all that he had, and give it to the poor, and come and follow him. This was most contrary to the reigning disposition of his heart, and Christ knew he was not willing to comply with it; and he went away sorrowful. Why did not Christ direct him to something lower, which he might do consistent with his reigning lust, and his continuing an impenitent sinner? If it were proper to give such direction to any sinner on earth, was it not so in this instance? Why was he not told, that though he could not now find in his heart to forsake all for Christ and heaven; yet he might do some, yea, much duty, which would bring him nearer to heaven, and might issue in that happy event; even that which is consistent with an impenitent, worldly. mind, which it was possible with God only to remove?

Therefore, since there is no instance to be found in scripture, of directing and requiring sinners to do that as their duty, which is consistent with continuing impenitent; but whenever they are addressed, they are exhorted and commanded to repent, or to do that which implies repentance, and love, and submission to God; this serves to confirm the reasons which have been given under the preceding particulars, to prove that impenitent sinners do no duty; and that nothing which does not imply repentance, can reasonably be proposed or required of them as their duty, in preaching the gospel to them. Is not the invariable conduct of Christ and his apostles sufficient to decide this matter? May not their example be safely followed? Is it not wrong, and even presumptuous to deviate from it, and prescribe to men, as their duty, that which they never mentioned in their address to sinners ?*

Some have mentioned the following passages, and some others, as directions and calls to sinners to do what is there commanded, while they continue impenitent, and in a state of sin. "Strive to enter in at the strait gate. Labour not for the meat which perisheth, but for that which endureth unto everlasting life, &c." But it has been observed, by those who have attended to these passages, and others, which have been adduced to the same purpose, that when properly considered with the context, and other parts of scripture, they do not appear to direct to duties, to be done by sinners, while they continue impenitent; but imply those obedient exercises of heart, which are connected with salvation. No com. mand or direction, which is to be found in scripture, can reasonably be

FIFTH. Teaching sinners, that while they continue impenitent, they do no duty, nothing that God requires of them, and that he commands them to repent and embrace the gospel; and that they can have no excuse for not doing it immediately, has no tendency to remove or discourage their attention to the things of the gospel, which relate to their salvation, and to make them careless and secure in their sins; but it has a contrary tendency, viz. to awaken their attention, and to promote their conviction, concern and engagedness of mind, to obtain the salvation of their souls.

In preaching the gospel to them, they are to be told what is their state and character, how guilty they are, and wholly inexcusable in their sins; how infinitely dreadful and dangerous their situation is. The gospel is to be opened and explained to them, and what is necessary in order to their obtaining the salvation, which is therein offered to sinners: And they are to be called upon to repent and embrace the gospel as their first and immediate duty; for the neglect and refusal of which, they can have no possible excuse; but it is a most aggravated and dangerous sin. The motives and encouragement to embrace the gospel are to be set before them; and the promises to all who comply are to be urged; and the awful threatenings to all who refuse, and continue in their impenitence, denounced. "He that believeth shall be saved; but he that believeth not shall be damned."

Surely nothing can be thought of or devised, that would be better suited than this, to arrest and awaken the attention of sinners; and give them the greatest uneasiness and concern, in a view of the wretched, dangerous situation in which they are, while they continue impenitent rejectors of the great salvation. And it is impossible that any person should go on, careless and casy in sin, who so believes and realizes these truths, as to make the deep impression on his mind, which they are

understood as prescribing only that which sinners are to do, and may do, while impenitent and disobedient; unless it be expressly said that they are to do it, and may do what is commanded, while such. It may be presumed, no such passage of scripture will ever be produced, as it would appear to contradict the rest of the Bible, and to be even a contradiction in terms.

suited to produce. This has been proved by fact and experiment in thousands of instances. By such preaching, a great and general awakening and concern was spread through the nation of the Jews, under the ministry of John the Baptist; and many pressed into the kingdom of heaven. He laid before them their sin and danger, and called upon them to repent and fly from the wrath to come; and prescribed no duty or doings short of this, of which we have the least intimation. The apostles preached after the same tenor, and were succeeded in being the instruments of awakening and converting many thousands. Three thousand were awakened and converted in one day, and under one sermon, preached by the apostle Peter, in which he proposed nothing to them as duty, to be done by them, short of repentance and believing on Christ. This he inculcated as their next and immediate duty.

The doctrine, that impenitent sinners do no duty, and consequently nothing is required of them as duty, to be done by them, while they continue impenitent, is liable to be abused by men; and no doubt has been perverted and abused to bad purposes; as the gospel itseif, and every truth contained in it, has been, by men of corrupt. minds. But this is not the least evidence, that it is not an important, revealed truth. It has been said, that according to this, nothing is required of impenitent sinners, and they have nothing to do. Since they have no heart to repent, they have nothing to do; they will therefore not concern themselves about religion or salvation, nor pay any attention to these things. And some, perhaps many, are professing to practise upon this, and to neglect all attention to religion, and concern about it; and to indulge themselves in a course of vice, under the notion that nothing is required of them, which they have a heart to do; and therefore there is no encouragement to attend to the gospel, or any advantage in it.

What has been just now observed is a sufficient confutation of such a sentiment and practice. It appears that there is enough to be said to sinners; and how much is required of them, even more than they are disposed to do. And are they to be wholly excused; and is nothing to be required of them, because they are not