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the five points, are made from the first
edition of that book: But as there is a fe-

cond just finished, the difference in the

pages of the two editions is pointed out as

under.

Firft Second First Second Firft Second First Second
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the fall, have not. Men indeed, in an unregenerate ftate, might do many things which they do not; fuch as reading the fcriptures, attending on public worship, &c. No doubt but the perfons in the parable, who were invited to the dinner, could have gone to it, had they had a will, as well as the one did to his farm, and the other to his merchandize. Men have an equal power, had they an heart, a will, an inclination to go to a place of divine worship, as to a Tavern or Alehoufe; but it is eafy to obferve, that perfons oftentimes have it in the power of their hands, when they have it not in the power of their hearts to do a good work, as a rich man to give alms to the poor. Unregenerate men are capable of performing works which are in a natural and civil, though not in a fpiritual fenfe, good. They may do thofe things, which externally, in appearance, and as to the matter and fubftance of them may be good; fuch as hearing, reading, praying, giving alms to the poor, &c. when the circumftances requifite to good works are want ing: For whatfoever is done as a good work must be done in obedience to the will of God, from a principle of love to him; must be performed in faith, in the name of Chrift, and to the glory of God by him. Therefore,

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is evident from their arm Indito, according to the mal we fencation of ir, winen is. I' of their minds is ca ac wet sevi.. ant. to chat only; that they are whaly carnai, and mind nothing eite out the things at the flesh; that they are weak and frengthies, yea, dead in trefpaties and as; nay, that they are under an imposibility to do that which is fpiritually good: There is mone that doth good, no not one of them, nor are they able; they are not subject to the law of God, nor can they be: When the Ethiopian changes his skin, and the leopard bis fpots, then may they alfo do good, who are accustomed to do evil. Men may expect as foon to gather grapes of thorns, or figs of thiftles, as good fruit to grow upon, or good works to be perform'd by unregenerate toco No, they must be created in Chrifl Jefa, have the Spirit of Chrift put into them, and his grace implanted in them; thy mit t believers in Lim, before they are legend of doing that was a forowy w

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to that which is good, yet how to perform they know not; they can do nothing without Chrift, though all things through him, who ftrengthens them; much less then have unregenerate perfons either a power or a will to that which is fpiritually good. Nor,

3. Is there any foundation for fuch a propofition in these words, which are hypothetically expreffed, and therefore nothing abfolutely to be concluded from them; that is to fay, we are not to argue from God's faying to Cain, If thou doft well, therefore Cain had a power to do well, or to do that which is fpiritually good, well; much less should we infer from hence, as one does, that "God could not have proposed the doing of good as a condition, if he had not given Cain fufficient ftrength whereby he was capable to do good. ' Since God could not only have propofed the doing of good, but ave required it according to his law, without being under obligation to give fufficient ftrength to obey; for though man by his fin has loft his power to obey the will of God in a right manner, yet God has not loft his authority to command; which he may ufe without obliging himself to find man fufficient strength to act in obedience to it. Befides

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* Barclay's Apology, p. 154.

4. These

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