suggest some reflections, which are suited to introduce the subject of this treatise. A great part of that obscurity and confusion, which pervade the discourses of many persons on religious topicks, arises from inattention to the different characters of those, concerning whom the sacred writers speak, or to whom they address their instructions. In all endeavours to do good to the souls of men, it is especially necessary, that we should " rightly divide the word of truth;" and apply it to men's hearts and consciences, according to their various characters and situations: for the portion which suits one may be as improper for another, as the same medicine is for persons labouring under diseases of a contrary nature. If therefore the wise attention of the sacred writers to this important concern be overlooked by their readers; there will be the greatest reason to fear, lest they should wrest even the words of inspiration to their own destruction.

Every man who will take the pains to examine, must be convinced, that the apostles addressed themselves to idolaters, careless sinners, bigotted Jews, proud Pharisees, profane scoffers, or hypocritical abusers of the gospel, in a manner adapted to their several cases: that they employed very different language, and used far other topicks, when they were instructing serious enquirers, encouraging broken-hearted penitents, or "restoring, " in the spirit of meekness, such as had been over" taken in a fault;" and that they brought forward instructions and exhortations of a different nature, when they wrote to established believers; or to those who had newly embraced the gospel, and were full of zeal, but in danger of being misled by false teachers, or drawn aside by manifold temptations.

It is, therefore, evident that the exhortations of the apostles, and their prayers for the progress of their people in holiness, are entirely consistent with the doctrines of grace, for which they in other parts most zealously contend: seeing they have an exclusive reference to persons, who

having being justified by faith, had peace with "God through our Lord Jesus Christ;" " in "whom they had redemption through his blood,

even the forgiveness of their sins, according to "the riches of his grace." For the Lord had "saved them, and called them with an holy "calling, not according to their own works, "but according to his own purpose and grace, "given them in Christ Jesus before the world be"gan;" and the security of the new covenant engaged to them, that they should be kept by "the power of God, through faith unto salvation." In imitation, therefore, of this example, and with a most zealous attachment to the same doctrines, the ministers of Christ should now also exhort those, whom, with heart-felt satisfaction, they re

gard as true believers, to follow after every branch of that holiness which the apostles most pathetically recommended to their beloved children: and assuredly we are deeply criminal, if we cease to pray for them in the same style and manner.

The ensuing treatise being especially intended for the benefit of those, who make a credible profession of the peculiar doctrines of the gospel, nothing will be spoken of those doctrines, in a way of controversy, or explanation; and very little addressed to such as do not believe them. The particular subject of enquiry will be in what that growth in grace, and progress in the divine life, consist, to which the apostles so strenuously and repeatedly exhort their christian brethren? And on what account, they were so earnest about these things, with those of whose conversion and salvation they had the fullest confidence? It may however be requisite to make a few more introductory remarks.

1. The frequent and fervent prayers, with which the instructions of the inspired writers are interspersed, decidedly prove, that 'all holy de'sires, all good counsels, and all just works,' are from God; as our Liturgy well expresses it: or, in the still more emphatick language of inspiration, that "every good gift, and every perfect "gift is from above; and cometh down from the "Father of lights."-Indeed every prayer for wisdom, holiness, or ability to perform good works, evidently implies, that communications from the Fountain of perfection are necessary, in order to render us wise or holy; that we are warranted to expect such communications, notwithstanding our unworthiness; and that we ought to desire, seek, and depend on them, in all our undertakings. They, therefore, who form higher notions of the native powers, resources, and excellencies of fallen man, must be very inconsistent in presenting prayers to this effect: and their religion must be very different from that of the primitive believers, who expected every good gift from the Father of lights, through Jesus Christ, and by the supply of his Spirit. From the fulness of the divine Saviour, they all received; that fulness still remains unexhausted and undiminished; and would we emulate their superior attainments, imitate their bright examples, or aspire to a large measure of their usefulness, the way is plainly marked out to us in the words of our Lord to his apostles, -" He that "abideth in me, and I in him, the same bringeth "forth much fruit; for without me ye can do " nothing."

But the apostles did not deem prayers, in behalf of their brethren, incompatible with exhortations to them, as their constant practice proves. Many professors of the gospel express their astonishment, that their opponents cannot find the doctrines of grace in the sacred Scriptures; and it is indeed a just subject of surprize, for they are written there as with a sun-beam. But is it not equally so, that any man, who seems to reverence and to examine the word of God, should overlook all the exhortations and admonitions with which it abounds, as if they had never been written, or as if we had no concern in them? Yet this is actually the case: numbers are sure to object against every attempt to bring them forward, and to apply them with energy to the hearts and consciences of those, who are attached to the doctrines of grace, though without doubt they are, as much as these, a part of the " counsel of God," and as strongly marked in scripture. Many allowances indeed must be made for a variety of prejudices, yet it should be remembered, that the pretended înother consented to have the child divided; whilst the real parent, in unfeigned affection, rather chose to risk the loss of her son, than accede to such a proposal.' When professed christians are thus disposed to mutilate the scriptures, it may be reasonably suspected that they do not cordially love them: but he, who from his heart says to the Lord, "thy " word is very pure, therefore thy servant loveth " it," loves every part of the sacred volume, because it is all very pure; and even when he meets with passages, which excite his fears lest he should come short of the promised blessings; he