One example is:

...it is the duty of all men to love the Lord, as they are the creatures of his make, the care of his providence, and supplied by him with the blessings of life; and, so long as they are, the obligation to love him continues, and would have continued, had there been no redemption at all by Christ. It is true, redemption by Christ lays a fresh obligation on those who are interested in it, to love the Lord; and, indeed, those who have no interest in that special blessing of grace, have reason to love the Lord upon the account of it; since it is owing to Christ’s engagement to redeem his own people, that the rest are continued in their being, and supplied with the blessings of providence, which were forfeited by sin. Besides, though such cannot be obliged to love the Lord for that redemption which never was intended for them, nor for that grace which will not be vouchsafed to them; yet, all to whom the gospel revelation comes, are obliged to love the Lord on the account of redemption by Christ; since all who see their need of it, and are desirous of interest in it, have no reason to conclude otherwise, than that Christ died for them, and has redeemed them by his blood. (The Cause of God and Truth, Part 3, Chapter 3, pp. 170)

Another:

...no man is bound to believe more than what is revealed. If evidence is given of Christ’s being the Son of God, the Messiah and Savior of the world, as was to the Jews, credit should be given thereunto; which the Jews should and could have given, though they could not believe unto salvation, without superior power and grace: if Christ is represented, to any persons as a proper object of faith, trust, and confidence; it becomes such persons to believe in him, and rely upon him; and such are, by the grace of God, enabled so to do. If the Spirit of God reveals to a man his particular interest in the death of Christ, or that Christ died for him in particular, he ought to believe it. (The Cause of God and Truth, Part 3, Chapter 8, pp. 210)

Note in his commentary on verses such as Acts 3:19, he argues that the repentance urged upon is external not saving, hence he writes "no other repentance and conversion may be here meant than an external one" (see here as well). Whilst in places he is a little unclear, I am convinced that he went too far.

It should be observed, that repentance is either evangelical or legal, and this either personal or national. Evangelical repentance is not in the power of a natural man, but is the gift of God’s free grace. Legal repentance may be performed by particular persons, who are destitute of the grace of God, and by all the inhabitants of a place, as the Ninevites, who repented externally at the preaching of Jonah, though it does not appear that they had received the grace of God, since destruction afterwards came upon that city for its iniquities; and such a repentance these Jews are here exhorted to, on the account of a national sin, the crucifixion of Christ, with which they are charged (vv. 14-18), and in the guilt and punishment, of which they had involved themselves and all their posterity, when they said, His blood be upon us, and upon our children (Matthew 27:25). Likewise the conversion here pressed unto us, is not an internal conversion of the soul to God, which is the work of almighty power, but an outward reformation of life, or a bringing forth fruit in conversation meet for the repentance insisted on. Besides, exhortations to any thing, be it what it will, do not necessarily imply that man has a power to comply with them. Men are required to believe in Christ, to love the Lord with all their heart, to make themselves a new heart and a new spirit, yea, to keep the whole law of God; but it does not follow that they are able of themselves to do all these things. If, therefore, evangelical repentance and internal conversion were here intended, it would only prove that the persons spoken to were without them, stood in need of them, could not be saved unless they were partakers of them, and, therefore, ought to apply to God for them.

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Richard
CofE
UK