O PRINCETON. N. J. "CO Presented by Mr Samuel Agnew of Philadelphia, Pa. Agnrcv Coll. on Baptism, No. V» 3 Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/baptistlibraryre03so Baptist library: REPUBLICATION OF TANDARD BAPTIST WORKS. EDITED BY REV. OIIARLKS O. SOMMERS, Pa.^lor of the South Baptist Church, New York. REV. WILLIAM R. WII,LTAMS, P(ixtor of thf. Amity Street Baptist Church, New York. REV. LEVI L. HILL, Piuslor uf the Westkill Baptist Church, Lexington, Greene Co., N. Y. VOLUME III. STEREOTYPE EDITION. PUBLISHED BY ROBERT H. HILL- rR.VTTSVILLi:, GRF.KNF, CO., N. Y. 18 4 3. Enf<>reJ accorUing to act of Congress, in the year ISO, by ROBERT II. HILL, Lu the Clerk's Otfice of tlio Southern DUlrict of New York. ■ Rrr CONTENTS OF VOLUME III. FOSTER'S ESSAY ON DECISION OF CHARACTER. By John Fos- ter, - 1 LETTER I. Examples of the Distress and Humiliation inci- dent to an irresohuo Mind. Such a Mind can- not be said to belong to itself. Manner in which a Man of decisive Spirit deliberates, and passes into action. Cffisar. Such a Spirit pre- vents the Fretting away, in harrassing Alterca- tions of Will, of the animated Feelings required for sustaining the vigor of action. Averts im- pertinent interference. Acquires, if free from Harshness of manner, an undisputed and bene- ficial Ascendency over Associates. Its last re- course inflexible Pertinacity. Instance in a Man on a Jury, ------ i LETTER II. Brief inquiry into the Constituents of this com- manding Quality. Corporeal Constitution. Pos- sibility, nevertheless, of a firm Mind in a feeble Body. Confidence in a Man's own Judgment. This is an uncommon Distinction. Picture of a Man who wants it. This Confidence distinguish- ed from Obstinacy. Partly founded on Experi- ence. Takes a high Tone of Independence in devising Schemes. Distressing Dilemmas 4 LETTER IIL Energy of Feeling as necessary as Confidence of Opinion. Conduct that results from their combi- nation. Eflcct and Value of a Ruling Passion. Groat Decision of Character invests even wick- ed Beings with something which we are tempted to admire. Satan. Zanga. A Spanish Assas sin. Remarkable Example of this Quality in a man who was a Prodigal and became poor, but turned Mi^er and bet-ame rich. Howard. White field. Christian Missionaries, - - 7 LETTER IV. Courage a chief Constituent of the Character. Effect of this in encountering Censure and Rid icule. Almagro. Pizarro, and De Luques. De^ fiance of Danger. Luther. Daniel. Another indispensable Requisite to Decision is the full Agreement of all the Powers of the Mind. La- dy Macbeth. Richard IIL Cromwell. AF ther who bad the opportunity of saving one of two Sons tl-om Death, - - r - 1] LETTER V. Formidable Power of !\Tischicf wliich this high Quality gives to bad Men. Care required to prevent its rendering good Men unconciliating and overbcciring. Independence and overruling Manner in Consultation. Lord Chatham. De- cision cf Character not incompatible with Sen- sibility and mild Manners. 13 ut probably the majority of the most eminent Examples of it deficient in the kinder Affections. King of Prussia. Situations in which it may be an abso- lute Duty to act in Opposition to the Promptings of those Affections, - - - - 14 LETTER VL Circumstances tending to consolidate this Char- acter. Opposition. Desertion. Marius. Sa- tan. Charles de Moor. Success has the same Tendency. Caesar. Habit of associating with Inferiors. Voluntary means of forming or con- firming this Character. The Acquisition of per- fect Knowledge in the Department in which we are to act. The cultivation of a connected and conclusive Manner of reasoning. The resolute commencement of Action, in a Manner to com- mit ourselves irretrievably. Ledyard. The choice of a dignified Order of Concerns. The approbation of Conscience. Yet melancholy to consider how many of the most distinguished Pos- sessors of the Quality have been wicked - IG ORIGIN OF INFANT BAPTISM AND COMMUNION. By Dj?. Chapin - 21 THE TRAVELS OF TRUE GODLI- NESS. By Benjaiviin Keach, - 22 CHAPTER L What True Godliness is. His Origin and Anti- quity, 22 CHAPTER II. The chief Enemies of Godliness, - - 25 CHAPTER III. Godliness, having received a Commission to travel, and visit the Children of Men, comes to a certain Town on the Confines of Babylon, where Riches dwelt. His Usage and Treatment there, 26 CHAPTER IV. Godliness, in his Travels, came to a Cottage, where dwelt one called Poverty, with whom he ear- nestly desired to make his Abode, but was de- nied Entertainment, - - . . 33 CHAPTER V. Godliness applies to Youth, who pleads various IV CONTENTS OF VOLUME III, Excuses, and nt last utterly declines receiving him at present, ----- 37 CHAPTER VI. Godliness at the Door of Olu-Age; the Reasons why he refused to entertain him. - - 39 CHAPTER VII. True Godliness, after this, travelled towards the city Jerusalem, near to which was a small vil- lage called Religion, in which dwelt Mr. Legal- ist, at whose door he knocked. The cause why he did not entertain him, - - - 41 CHAPTER VIII. Godliness encounters a Man of strange Counte- nance, who it appears was an Antinomian, 43 CHAPTER IX. Godliness came to Mr. Formalist's door, who bid him very welcome ; but he suspecting his integ- rity, and that he harbored divers grand enemies of his, particularly one Hypocrisy, hesitated to go in. How Hypocrisy came to be discovered. Formalist at last refused to entertain True God- liness, 43 CHAPTER X. Godliness, travelling farther into the Town (called Religion,) saw many People who had been great professors, retiring from the town as fast as they could. In the discourse he had with one of them the nature and danger of Apostacy is descri- bed, 46 CHAPTER XI. iGodliness, coming to Thoughtful's house found there his friend Consideration, whom he had a long time sought for. The great opposition Consideration met with, - - - 48 CHAPTER XII. Thoughtful, though he had embraced Considera- tion, and was resolved to receive Godliness into hus house, is hindered by Old-Man, Wilful-Will, Carnal Alieclions, and Apollyon. He is aided by Laborious, but had not prevailed, had it not been for another who came in to his assist- ance, 54 CHAPTER XIII. Thoughtful, meeting with his Friend Contentment, and finding now nothing wanting in ord(>r to the making of his l^ife sweet and comfortable, sung Hallelujahs, Hymns of Praise and Thanksgiv- ing to God and the Lamb, - - - 58 PART I. DOCTRINAL DIFFICULTIES. CHAPTER L The Deitv of Chi-ist, .... CI CHAPTER IL DilTiculiics concerning the Love of God, - CO CHAPTER III. The Doctrine of Election, 70 CHAPTER IV. Union to Christ, ----- 74 CHAPTER V. Relation to God, 77 CHAPTER VI. The Doctrine of Atonement, - - - 79 PART II. EXPERIMENTAL DIFFICULTIES. CHAPTER L A Sinner's Warrant to apply to Christ, - 84 CHAPTER IL Concerning the New Birth, - - - PO CHAPTER III. Concerning Spiritual Joys, - - - 91 CHAPTER IV. Experience of Indwelling Sin, - CHAPTER V. Erroneous Views of Christian Doctrines, CHAPTER VI. Mysteries of Providence, - - - 92 93 97 HELP TO ZION'S TRAVELLERS: BEING AN ATTEMPT TO REMOVE VARIOUS STITMBUNG-BLOCKS OUT OF THE WAY RE- LATING TO DOCTRINAL, EXPERIMENTAL AND PRACTICAL RELIGION. By RoBEKT Hall, GO Introduction, - - . . , PART III. PRACTICAL DIFFICULTIES. CHAPTER 1. Sins of Professors, - - - . - CHAPTER n. Enmity of the AVorld, - . . . CHAPTER III. CO 1 El rors of False Rcligionigts, - . - 100 100 103 CONTENTS OF VOLUME III. THE DEATH OF LEGAL HOPE. By Abraham Booth, - - - - 118 Introduction, .-.--• 118 SECTION I. What law is it to which the apostle was dead, 119 SECTION IL Unregenerate Sinners alive to the Law, as a Cov- enant, 120 SECTION III. Believers dead to the law, considered as a cove- 124 134 nant, ..-.-- SECTION IV. Of the law, as dead to believers, SECTION V. Believers dead to the law, that they might live to God, 137 SECTION VI. We must be dead to the law as a covenant, be- fore we can live to God in holy and acceptable obedience, ----- - 141 SECTION VII. Of the law as a rule of conduct to believers 144 COME AND Vi^ELCOME, TO JESUS CHRIST ; OR, a plain and profitable DISCOURSE ON JOHN VI. 37: SHOWING THE CAUSE, TRUTH, AND MANNER, OF THE COMING OF A SINNER TO JESUS CHRIST ; WITH HIS HAPPY RECEPTION, AND BLES- SED ENTERTAINMENT. By JoHN BuN- YAN, ------ 150 DR. GRIFFIN'S LETTER ON COM- MUNION. A LETTER ON COMMUNION AT THE lord's TABLE : ADDRESSED TO A MEMBER OF THE BAPTIST CHURCH. By THE Rev. Edward D. Griffin, D. D., PRESIDENT OF WILLIAM's COLLEGE, - 211 PROFESSOR RIPLEY'S REVIEW OF Dr. Griffin's letter on commun- ion, ..--.-. 213 A MEMOIR OF THE REV. ROBERT HALL, A. M. By O. Gregory, L. L. D. F. R. A. S. 225 STRICTURES ON SANDEMANIAN- ISM, in twelve letters to a friend. By Rev. Andrew Fuller. - - 279 LETTER n. A general view of the system, with its leading paints of difference from the systems which it opposes, ...... 283 LETTER m. A more Particular Inquiry into the Consequen-- ces of I\Ir. Sandeman's Notion of Justifying Faith, 290 LETTER IV. On the faith of devils and nominal Christians, 205 LETTER V. On the connection between repentance toward God and faith toward our Lord Jesus Christ, - 299 LETTER VL On tho connection between knowledge and dispo- sition, ------- 305 LETTER VII. An inquirv whether, if believing be a spiritual act of the mind, it does not presuppose the subject of it to be spiritual, - - - 312 LETTER VIII. An Inquiry whether the Principles here defended affect the Doctrine of Free Justification bv faith LETTER L Introduction, 279 in the Righteousness of Christ, - - 317 LETTER IX. On certain New Testament practices, - 324 LETTER X. An inquirs' into the principles on which the apos- tles proceeded in forming and organizing Chris- tian churches, ..... 328 LETTER XI. On the Kingdom of Christ, ... 333 LETTER XIL The spirit of the systein compared witli that of ])rimtiive Christianity, .... 33(5 MEMOIRS OF THE LATE REV. SAMUEL PEARCE, A. M., with ex- tracts from some of his most in- teresting LETTERS. Compiled By Andrew Fuller, D. D. - - 311 Introduction, 541 CHAPTER I. His Parentage, Conversion, Call to the Ministry, and Settlement at Birmingham, - - 341 CHAPTER II. His laborious exertions in promoting Missions to the Heathen, and ofiering himself to become a ^Iissionary, ...... 347 Vl CONTENTS OF VOLUME III. CHAPTER III. His exercises and labors, from the time of his giv- ing up llio idea of goins .ihroad, to '.he cnin- nienceinent of his last aflhction. - - 357 CHAPTER IV. An Account of his last Adliction, and the lioly and happy Exercises of liis Mind under it, - 369 CHAPTER V. General Outlines of liis Character, 331 THE COVENANT OP CIRCUMCIS- ION, NO JUST PLEA FOR IN- FANT BAPTISM. By W. T. Brant- LY. - - 398 A DISCOURSE, DELIVEHED AT THi; OR- GANIZATION OF THE BIBLE SOCIETY FOR ALBANY COUNTY AND ITS VICINITY. By A. L. COVELL. - - - - 405 TERMS OF COMMUNION. Cone, D. D. - By S. H. - 412 AN ESSAY DECISION OF CHlRACTEiTf'^^ By JOHN FOSTER. ,> Vf:i LETTER I. Examples of the Distress and Humiliation incident to an irresolute Mind. Such a Mind cannot be said to belong to itself. Manner in which a Man of decisive Spir- it deliberates, and passes into action. CcEsar. Such a Spirit prevents the Fret- ting awaij, in harrctssing Altercations of Will, of the animated Feelings required for sustaining the vigor of Action. Averts impertinent Interference. Acquires, if free from Harshness of Manner, an un- disputed and beneficial Ascendency over Associates. Its last resource inflexible Pertinacity. Instance in a Man on a Jury. My Dear Friend — We have several times talked of this bold quality, and ac- knowledged its great importance. Without it, a human being, with powers atbestbutfee- ble, and surrounded by innumerable things tending to perplex, to divert, or to oppress their operations, is, indeed, a pitable atom, the sport of diverse and casual impulses. It is a poor and disgraceful thing, not to be able to reply, with some degree of certainty, 10 the simple questions. What will you be ? What will you do 1 A little acquaintance -with mankind will supply numberless illustrations of the im- portance of tills character. You will often NOTE.— The Review of this work, by Robert Hall, was inserted, in our Second volume, through mistake, in place of the original work. We now present to our Readers the bonajide ESSAY, than which, a more mas. terly work, on this subject, never appeared in prini- The Review, however, is no ordinary production ; and will, we doubt not, be regarded as enhancing the value of the Library. We design to obviate all errors of tliis kind ; but we are glad that, in this instance, our blunder is the Readers' !:^in.~PiMiti/icr. Vol. 3.— a. see a person anxiously hesitating a long time between different, or opposite determi- nations, though impatient of the pain of such a state, and ashamed of its debility. A faint impulse of preference alternates towards the one and toward the other ; and the mind, while thusheldina'trembhngbalance, isvexed that it cannot get some new thought, or feeling, or motive, that it has not more sense, more resolution, more of any thing that would save it from envying even the decisive in- stinct of brutes. It wishes that any circum- stance might happen, or any person might appear,that could deliver it from the miser- able suspense. In many instances, when a determination is adopted, it is frustrated by this indecision. A man, for example, resolves to make a journey to-morrow, which he is not under an absolute necessity to make, but the in- ducements appear, this evening so strong, that he does not think it possible he can hes- itate in the morning. In the morning, how- ever, these inducements have unaccounta- bly lost much of their force. Like the sun that is rising at the same time, they appear dim through a mist ; and the sky lowers, or he fancies that it lowers ; recollections of toils and fatigues ill repaid in past expedi- tions rise and pass into anticipation ; and he lingers uncertain, till an advanced hour determines the question for him, by the cer- tainty that it is now too late to go. Perhaps a man has conclusive reasons for wishing to remove to another place of residence. But when he is going to take the first actual step towards executing his purpose, he is met by a new train of ideas, presenting the possible, and magnifying the unquestionable, disadvantages anil uncer- tainties of a new situation, awakening the nat- ural reluctance to quit a place to which hab- it has accommodated his feelings, and which has grown warm to him, if I may so express FOSTER ON DECISION. it, by his having been in it so long ; giving new strength to his alFection for the friends whom he must leave, and so detaining him still lingering, long after his serious judg- ment may have dictated to him to be gone. A man may think of some desirable alter- ation in his plan of life ; perhaps in the ar- rangements of his I'amily, or in the mode of his intercourse with society. Would it be a good thing 7 He thinks it would be a good thing. It certainly would be a very good thing. He wishes it were done. He will attempt it almost immediately. The following day he doubts whetlier it would be quite prudent. Many things are to be considered. May there not be in the change some evil of which he is not aware ? Is this a proper time ? What will the people say ? And thus, though he does not formally re- nounce his purpose, he shrinks out of it, with a wish that he could be fully satisfied of the propriety of renouncing it. Perhaps he wishes that the thought had never occurred to him, since it has diminished his self-com- placency, without promoting his virtue. But the next day, his conviction of the wis- dom and advantage of such a reform comes again with great force. Then, Is it so prac- ticable, as I was at first willing to imagine ? Why not? Other men have done much greater things; a resolute mind is omnipo- tent ; difficulty is a stimulus and a triumph to a strong spirit; "the joys of conquest are the joys of man." What need I care about peo- ple's opinion 7 It shall be done. He makes the first attempt. But some miexpected ob- stacle presents itself; he feels the awkward- ness of attempting an unaccustomed man- ner of acting ; the questions or the ridicule of his friends disconcert him; his ardor abates and expires. He again begins to question, whether it be wise, whether it be necessary, whether it be possible; and at last surrenders his purpose, to be, perhaps, re- sumed when the same feelings return, and to be in the same manner again relinquished. While animated by some magnanimous sentiments which he has heard or read, or while musing on some great example, a man may conceive the design, and partly sketch the plan, of a generous enterprize ; and his imagination revels in the felicity that would follow, to others and to himself from its accomplishment. The splendid re- presentation always centres in himself, as the hero that is to realize it. Yet a certain consciousness in his mind doubtfully asks. Is this any thing more than a dream ; or am I really destined to achieve such an enterprize? Destined ! — and why is not this conviction oi" its excellence, this conscious duty of performing the noblest things that are pospiUle, and this passionate ardor, enough to secure that I shall effect it? He feels indignant at that failing part of his nature which puts him so far below his own conceptions, and below the exam- ples which he is admiring ; and this feeling assists him to resolve, tliat lie will undertake this enterprize, that he certainly will, though the Alps or the Ocean lie between him and the object. Again his ardor slackens ; dis- trustful of himself, he wishes to know how the design would appear to other tninds ; and when he speaks of it to hi.s associates, one of them wonders, another laughs, and another frowns. His pride attempts, wjiile with them, a manful defence ; but his mind is gradually descending toward their level, he becomes ashamed to entertain a vi.sion- ary project, which, therefore, like a rejected friend, desists from intruding on him or fol- lowing him, and he subsides, at last, into what he labors to believe a man too rational for the schemes of ill-calculating enthusiasm. And it were strange if the elFort to make out this favorable estimate of himself did not succeed, while it is so much more pleas- ant to attribute one's defect of enterprize to wisdom, which on maturer thought dis- approves of it, than to imbecility which shrinks from it. A person of undecisive character wonders how all the embarrassments in the world happened to meet exactly in his way, to place him just in that one situation for which he is peculiarly unadapted, and in which he is also willing to think no other man could have acted with much facility or con- fidence. Incapable of setting up a firm pur- pose on the basis of things as they arc, he is often employed in vain speculations on some different supposable state of things, which would have saved him from all this perplexity and irresolution. He thinks what a detennined course he could have pursued, ly his talents, his health, his age, had been different ; if he had been acquainted with some one person sooner ; if his friends were in this or the other point, different from Avhat they are : or if fortune had showered her favors on him. And he gives himself as much license to complain as if all tliese ad- vantages had been among tlie rights of his nativity, but refused, by a malignant or ca- pricious fate, to his life. Thus he is occu- pied, instead of catching with a vigilant eye, and f^eizing with a strong hand, all the pos- sibilities of his actual situation. A man without decision can never be said to belong to himself; since, if he dared to assert that he did, tlie puny force of some cause, about as powerful, you would have supposed, as a spider, may make a capture of the hapless boaster the very next mo- ment, and trium})hantly exhibit the futility of the determinations by which he Avas to have proved tlie independence of his under- standing and his will. He belongs to what- ever can seize him : and innumerable things FOSTER ON DECISION. 3 do actually verify their claim on him, and arrest him as he tries to go along ; as twigs and chips, floating near the edge of a river, are intercepted by every weed, and whirled in every little eddy. Having concluded on a design, he may pledge himself to accom- plish it, if the hundred diversities of feeling which may come within the week, will let him. As his character precludes all fore- sight of his conduct, he may sit and wonder what form and direction his views and ac- tions are destined to take to-morrow ; as a farmer has often to acknowledge the next day's proceedings are at the disposal of its winds and clouds. This man's opinions and determinations always depend very much on other human beings; and what chance for consistency and stability, while the persons with whom he may converse, or transact, are so vari- ous ? This very evening, he may talk with a man whose sentiments will melt away the present form and outline of his purposes, however firm and defined he may have fan- cied tliem to be. A succession of persons whose faculties were stronger than his own might, in spite of his irresolute reaction, take him and dispose of him as they pleased. An infirm character practically confesses itself made for subjection, and the. man so constituted passes, like a slave, from owner 10 owner. Sometimes indeed it happens, that a person of this sort falls into the train, and under the permanent ascendency, of some one stronger character, which thus becomes through life the oracle and guide, and gives the inferior a steady will and plan. This, when the leading character is virtu- ous, is a fortunate relief to the feeling, and an advantageous point gained to the utility, of the subordinate appended mmd. It is inevitable, that the regulation of ev- ery man's plan must greatly depend on the course of events, which come in an order not to be foreseen or prevented. But in ac- commodating the plans of conduct to the train of events, the difference between two men may be no less than that, in the one instance, the man is subservient to the events, and in the other, the events are made subservient to the man. Some men seem to have been taken along by a succession of events, and, as it were, handed forward in quiet passive- ness from one to another ; without any de- termined principle in their own characters, by which they could constrain those events to serve a design formed antecedently to them, or apparently in defiance of them. The events seized them as a neutral material, not they the events. Others, advancing through life with an internal invincible determination of mind, have seemed to make the train of circumstan- ces, whatever they were, conduce as much to their chief design, as if they had taken place on purpose. It is wonderful how even the apparent casualties of life aeera to bow' to a spirit that will not bow to them, and yield to assist a design, after having in vain attempted to frustrate it. You may have seen such examples, though they are, comparatively, not numerous. You may have seen a man of this strong charac- ter in a state of indecision concerning some afl'air, in which it was requisite for him to determime, because it was requisite for him to act. But, in this case, his manner would assure you that he would not remain long undecided ; you would wonder if you found him still at a loss the next day. If he ex- plained his thoughts, you would perceive that their clear process, evidently at each effort approaching nearer to the result, must certainly reach it ere long. The delibera- tion of such a mind is a very different thing from the fluctuation of the otlier. To know hoiv to obtain a determination, is one of the first symptoms of a rationally decisive character. Wlien the decision was formed, and the purpose fixed, you would feel an entire as- surance that something would absolutely be done. It is characteristic of such a mind, to think for effect ; and the pleasure of es- caping from temporary doubt, gives an ad- ditional impulse to the force with which it is carried into action. Such a man will not re-examine his conclusions with endless re- petition, and he will not be delayed long by consulting other persons, after he has ceas- ed to consult himself. He cannot bear to sit still among unexecuted decisions, and unattempted projects. We wait to hear of his achievements, and are confident we shall not wait long. The possibility or the means may not be obvious to us, but we know that every thing will be attempted, and that such a mind is like a river, which, in whatever manner it is obstructed, will make its way somewhere. It must have cost Caesar ma- ny anxious hours of deliberation, before he decided to pass the Rubicon ; but it is prob- able he suffered but few to elapse after his decision, before he did pass it. And any one of his friends, who should have been ap- prized of this determination, and understood his character, would have smiled contempt- uously to hear it insinuated that though Cre- sar had resolved, Caesar would not dare ; or that, though he might cross the Rubicon, whose opposite bank presented to him no hostile legions, he might come to other riv- ers, which he would not cross ; or that either rivers, or any other obstacle, would deter him from prosecuting the determination from tills ominous commencement to its very last consequence. One signal advantage possessed by a mind of tSs character is, that its passions are not wasted. The whole measure of passion of which any mind, with important transactions before it, is capable, is not more than enough to supply interest and energy to its practical exertions ; and therefore as FOSTER ON DECISION little as possible of this sacred fire-should be expended in a way that does not augment the Ibrce of action. But nothing can lees contribute to vigor of action, than protract- ed anxious fluctuation, intermixed with res- olutions decided and revoked, while yet nothing causes a greater expense of feeling. The heart is fretted and exhausted by being subjected to an alternation of contrary ex- citements, with the ultimate mortifying con- sciousness of their contributing to no end. The long-wavering deliberation, whether to perform some bold action of difficult virtue, has often cost more to feeling than the action itself, or a series of such actions, would have cost ; witli the great disadvantage, too, of being relieved by none of that invigoration, which, to the man in action, would have sprung from the spirit of the action itseli", and have renovated the ardor which it was expending. A person of decisive character, by consuming as little passion as possible in dubious musings, and abortive resolutions, can secure its utmost value and use, by tlirowing it all into effective operation. Another advantage of this charac-ter, is, that it exempts from a great deal of inter- ference and persecution, to which an irres- olute man is subjected. Weakness in every form, tempts arrogance ; and a man may be allowed to wish for a kind of character with which stupidity and impertinence may not make so free. When a firm decisive spirit is recognized, it is curious to see how the space clears around a man, and leaves him room and freedom. The disposition to interrogate, dictate, or banter, preserves a respectful and politic distpnce, judging it not unwise to keep the peace with a person of BO much energy. A conviction that he un derstands and that he wills with extraordi nary force, silences the conceit that intended to perplex or instruct him, and intimidates . the malice tliat was disposed to attack him There is a I'eeling, as in respect to Fate, that the decrees of so inflexible a spirit viust be right, or tliat, at least, they will be ac comphshed. But not only will he secure the freedom of acting for himself, he will obtain also by degrees the coincidence of those in whose company he is to transact the business of hfe. If the manners of such a man are free from arrogance, and he can qualify his firm ness Avith a moderate degree of insinuation ; and if his measures have partly lost the ap- pearance of being the dictates of his will, under the wider and softer sanction of some experience that they are reasonable ; both competition and fear will be laid to sleep, and his will may acquire an unresisted as- cendency over many who will be pleased to fall into the mechanism of a system, which they find makes them more successful and happy than they could have been amidst the anxiety of adjusting plans and expedi- ents of their own, and the consequences of often adjusting them ill. I have known sev- eral parents, both fathers and mothers, whose management of their families has answered this description ; and has display- ed a striking example of the facile compla- cency with which a number of persons, of different ages and dispositions, will yield to the decisions of a firm mind, acting on an equitable and .enlightened system. The last resource of this character is, hard inflexible pertinacity, on which it may be allowed to rest its strfcngth, after finding it can be efiectual in none of its milder forms. I remember admiring an instance of this kind, in a firm, sagacious, and very estima- ble old man, Avhom I well knew, and who is now dead. Being on a jury, in a trial of life and death, he Avas completely satisfied of the innocence of the prisoner ; the other eleven were of the opposite opinion. But he was resolved the man should not be con- demned ; and as the first effort lor prevent- ing it, very properly made application to the minds of his associates, spending seve- ral hours in laboring to convince them. But he found he made no impression, while he was exhausting the strength which was to be reserved lor another mode of operation. He then calmly told them, it should now be a trial who could endure confinement and famine the longest, and that they might be quite assured he would sooner die than re- lease them at the expense of the prisoner's hfe. In this situation, they spent about twentj^-four hours ; when, at length, all ac- ceded to his verdict of acquittal. It is not necessary to amplify on the in- dispensable importance of this quality, in order to the accomplishment of any thing eminently good. We instantly see that ev- ery path to signal excellence is so obstruct- ed and beset, that none but a spirit so qual- ified can pass. But it is time to examine what are the elements which compose the character. LETTER II. Brief inquiry into the Constituents of this commanding Quality. Corpoi'eal Con- stitution. Possibili/y, nevertheless., of a firm Mind in a feeble Body. Confidence in a Man^s own Judgment. Hiis is an uncommon Distinction. Picture of a Man who wants it. This Confidence distin- guished from Obstinacy. Partly found- ed on E.iyperience. Takes a high Tone of Independence in devising Schemes. Distressing Dilemmas. Perhap.s the best mode would be to bring into our thoughts, in succession, the most FOSTER ON DECISION. 5 remarkable examples of this character that we have known in real life, or that we have read of in history, or even in fiction, and at- tentively to observe, in their conversations, manners, and actions, what principles ap- pear to produce, or to constitute this com- manding distinction. You will easily pur- sue this investigation yourself. I lately made a partial attempt, and shall offer you a number of suggestions. As a previous observation, it is beyond all doubt that very much depends on the constitution of the body. It would be for physiologists to explain, if it were explica- ble, the via7i7ier in which corporeal organ- ization affects the mind; I only assume it as a fact, that there is, in the material construction of some persons, much more than of others, some quality which augments, if it does not create, both the stability of their resolution, and the energy of their active tendencies. There is something that, like the ligatures which one class of the Olympic combatants bound on their hands and wrists, braces round, if I may so describe it, and compress- es the powers of the mind, giving them a steady forcible spring and re-action, which they would presently lose if they could be transferred into a constitution of soft, yield- ing, treacherous debility. The action of strong character seems to demand some- tliing firm in its corporeal basis, as massive engines require, for their weight and for their working, to be fixed on a solid founda- tion. Accordingly I believe it would be found, that a majority of the persons most remarkable for decisive character, have pos- sessed great constitutional firmness. I do not mean an exemption from disease and pain, nor any certain measure of mechani- cal strength, but a tone of vigor, the oppo- site to lassitude, and adapted to great exer- tion and endurance. This is clearly evinced in respect to many of them, by the prodig- ious labors and deprivations which they have borne in prosecuting their designs. The physical nature has seemed a proud ally of the moral one, and with a hardness that would never shrink, has sustained the energy that could never remit. A view of the disparities between the dif- ferent races of animals inferior to man, will show the effect of organization on disposi- tion. Compare, for instance, a lion with the common beasts of our fields, many of them composed of a larger bulk of animated substance. What a vast superiority of courage impetuous movement, and determin- ed action ; and we attribute tliis difference to some great dissimilarity of modification in tlie composition of the animated materi- al. Now it is probable that a difference somewhat analagous subsists between some human bodies and others, and tliat tJiis is no small part of the cause of the striking in equalities in respect to decisive character. A very decisive man has probably more of the physical quality of a lion in his compo- sition than other men. It is observable that women in general have less inflexibihty of character than men ; and though many moral influences contrib- ute to this difference, the principal cause may probably be something less firm in the corporeal texture. Now that physical quality, whatever it is, from the existence of a smaller measure of which in the con- stitution of the frame, women have less firmness than men, may be possessed by one man more than by men in general, in a greater degree of difference than that by which men in general exceed women. If there have been found some resolute spirits powerfully asserting themselves in feeble vehicles, it is so much the better; since this would authorize a hope, that if all the other grand requisites can be com- bined, they may form a strong character, in spite of the counteraction of an unadapted constitution. And, on the other hand, no constitutional hardness will form the true character, without those grand principles ; though it may produce that false and con- temptible kind of decision which we term obstinacy ; a stubbornness of temper, which can assign no reasons but mere will, for a constancy which acts in the nature of dead weight rather than of strength ; resembling less the re-action of a powerful spring, than the gravitation of a big stone. The first prominent mental characteristic of the person whom I describe is, a com- plete confidence in his own judgment. It will perhaps be said, that this is not so un- common a qualification. I however think it is uncommon. It is indeed obvious enough, that almost all men have a flattering esti- mate of their own understanding, and that so long as this understanding has no hard- er task than to form opinions which are not to be tried in action, they have a most self- complacent assurance of being right. This assurance extends to the judgments which they pass on the proceedings of others. But let them be brought into the necessity of adopting actual measures in an untried proceeding, where, miassisted by any pre- vious example or practice, they are redu- ced to depend on the resources of pure judgment alone, and you will see, in many cases, this confidence of opinion vanish away. The mind seems all at once placed in a misty vacuity, where it reaches round on all sides, but can find nothing to take hold of Or if not lost in vacuity, it is over- whelmed by confusion ; and feels as if its faculties were annihilated as soon as it be- gins to think of schemes and calculations among the possibilities, chances, and haz- ards, which overspread a wide, untrodden FOSTER OiN DECISION, field ; and tliis conscious imbecility becomes severe distress, when it is believed that con- sequences, of serious or unknown good or evil, are depending on the decisions which are to be formed amidst so mudi uncertain- ty. The thought painfully recurs at each step and turn, I may be right, but it is more probable I am wrong. It is like tlie case of a rustic, walking in London, who, hav- ing no certain direction through the vast confusion of streets to the place where he wishes to be, advances, and hesitates, and turns, and inquires, and becomes, at each corner, still more inextricably perplexed.* A man in tliis situation feels he shall be very unfortunate if he cannot accomplish more than he can understand. Is not this ire- quently, when brought to the practical test, the stiite of a mind not much disposed, in general, to undervalue its own judgment? In cases where judgment is not so com- pletely bewildered, you will yet perceive a great practical distrust oi' it. A man has perhaps advanced a considerable way towards a decision, but then lingers at a small distance from it, till necessity, with a stronger hand than conviction, impels him upon it. He cannot see the whole length of the question, and suspects the part be- yond his sight to be the most important, because it is beyond. He fears that cer- tain possible consequences, if they should follow, would cause him to reproach him- self for his present determination. He won- ders how this or tlie other person would have acted in the same circumstances; eagerly catches at any thing like a respect- able precedent ; and looks anxiously round to know what each person thinks on the subject; while the various and opposite opinions to which he listens, perhaps only serve to confound his perception of the track of thought by which he had hoped to reach his conclusion. Even when that con- clusion is obtained, there are not many minds that might not be brought a few de- grees back into dubious hesitation, by a man of respected understanding saying, in a confident tone, Your plan is injudicious ; your selection is unfortunate; the event will disappoint you. It cannot be supposed that I am main- taining such an absurdity as that a man's complete reliance on his own judgment is necessarily a proof of that judgment be- ing correct and strong. Intense stupidity may be in this point the rival of clear-sight- ed wisdom. I had once some knowledge of a person,, whom no mortal, not even ' "Why does not the man call a hackney-coach 1" a gay reader, I am aware, will say of a person so beinaz- ed in a great town. So he migtit, certainly ; and the gay reader and I have only to deplore that there is no paral- lel crmvenionco for the ase;iitance of perplexed under- istaiidings. Cromwell, could have excelled in the arti- cle of confidence in his judgment, and con- sequent inflexibility of conduct; v^^hile at the same time his successive schemes were ill-judged to a degree that made his disap- pointments ridiculous rather than pitiable. He was not an example of that simple ob- stinacy which I have mentioned before ; for he considered his measures, and did not want for reasons which satisfied him- self beyond a doubt of their being most ju- dicious. This confidence of opinion may be pos.sessed by a person in whom it will be contemptible or mischievous ; but its prop- er place is in a very different character, and without it there can be no dignified actors in human affairs. If, after observing how foolish this confi- dence appears as a feature in a weak char- acter, it be inquired what it is in a justly de- cisive person's manner of thinking, which authorizes him in this firm assurtxnce tliat his view of the concerns before him is com- prehensive and accurate ; he may, in an- swer, justify his confidence upon euch grounds as these : that he is conscious that objects are presented to his mind with an exceedingly distinct and perspicuous aspect, not like the shapes of moonlight, or like Ossian's ghosts, dim forms of uncircumscrib- ed shade ; that he sees the different parts of the subject in an arranged order, not in dispersed fragments ; that in each delibera- tion the main object keeps its clear pre-em- inence, and he perceives tlie bearings wliich the subordinate and conducive ones have on it ; that perhaps several dissimilar trains of thought lead him to the same conclu- sion ; and that he finds his judgment does not vary according to tlie moods of his feelings. It may be presumed that a high degree of this character is not attained without a considerable measure of that kind of cer- tainty, with respect to the relations of things, which can be acquired only from experi- ence and observation ; though an extreme vigilance in the exercise of observation, and a strong and strongly exerted power of generalizing on experience, may have made a comparatively short time enough to sup- ply a large share of the wisdom derivable from these sources ; so that a mtm may be rich in the benefits of experience, and there- fore may have all the decision of judgment legitimately (bunded on that accomplish- ment, long before he is old. Tlais experi- mental knowledge he will be able to apply in a direct and immediate mannner, and without refining it into general principles, to some situations of affairs, so as to antici- pate the consequences of certain actions in those situations as confidently and ration- ally as the kind of fruit to be produced by a given kind of tree. Thus far the facts FOSTER ON DECISION. of his experience will serve him as prece- dents. At the next step, he will be able to apply this knowledge, now converted into general principles, to a multitude of cases bearing but a partial resemblance to any- thing he has actually witnessed. And then, in looking forward to the possible occur- rence of altogether new combinations of circumstances, he can trust to the I'csources which he is persuaded his intellect will open to him, or is humbly confident, if he is a devout man, that the Supreme Intelligence will not suti'er to be wanting to him, when the occasion arrives. In proportion as his views include, at all events, more certain- ties than those of other men, he is less fear- ful of contingencies. And if, in the course of executing his design, unexpected disas- trous events should befal, but which are not owing to any thing wrong in the plan and principles of that design, but to for- eign causes ; it will be characteristic of a strong mind to attribute these events dis- criminately to their own causes, and not to the plan, which, therefore, instead of being disliked and rehnquished, will be still as much approved as before, and the man will proceed calmly to the sequel of it without any change of arrangement ; un- less indeed these sinister events should be such as to alter the whole state of things to which the plan was correctly adapted, and so to create a necessity on this account for an entirely new one to be formed. Without absolutely despising the under- standings of other men, he will perceive their dimensions compared with his own, which will preserve its independence through every communication and encounter. It is however a part of this very independence, that he will hold himself at liberty to alter his opinion, if the information which may be communicated to him, shall give suffi- cient reason. And as no one is so sensible of the importance of a complete acquaint- ance with a subject as the man wlio is al- ways endeavoring to think conclusively, he will listen with the utmost attention to the inforynaiion, which may be received some- times from persons for whose judgment he has no great respect. The information which they may afford to him is not all the less valuable for the circumstance, that his practical inferences from it may be quite dirterent from theirs. Counsel will in gen- eral have only so much weight with him as it supplies knowledge wliich may assist his judgment ; he will yield nothing to it as authority; but he may hear it with more candor and good temper, from being con- scious of this independence of his judg- ment, than the man who is afraid lest the first person that begins to persuade him, should confound his determination. He feels it entirely a work of his own to delibe- rate and to resolve, amidst all the advice which may be attempting to control him. If, with an assurance of his intellect being of the highest order, he also holds a com- manding station, he will feel it gratuitous to consult with any one, excepting merely to receive statements of facts. This ap- pears to be exemplified in the man, who has lately shown the nations of Europe how large a portion of the world may, when Heaven permits, be at the mercy of the sol- itary workings of an individual mind. The strongest trial of this determined style of judgment is in those cases of ur- gency where something must immediately be done, and where the consequences of deciding right or wrong are of great impor- tance ; as in the office of a medical man in treating a patient whose situation, while it renders some hazardous means indispensa- ble, also renders it extremely doubtful which ought to be selected. A still strong- er illustration is the case of a general, who is compelled, in the very instant, to make dispositions on which the event of a battle, the lives of thousands of his men, or per- haps almost the fate of a nation may de- pend. He may even be reduced to an al- ternative which appears equally dreadful on both sides. Such a dilemma is describ- ed in Denon's account of one of the san- guinary confficts between the French and the Mamelukes, as having for a while held General Desaix, though a very decisive commander, in a state of anguish. LETTER III. Energy of Feeling as neccssai'y as Confi- dence of Opinion. Conduct that results from, their combination. Effect and Value of a Ruling Passion. Great Decision of Character invests even icick- ed Beings with something which we are tempted to admire. Satan. Zanga. A Spanish Assassin. Remarkable Ex- ample of this Quality in a man who was a Prodigal and became poor, but turned Miser andbecamerich. Howard. White- field. Christian Missionaries. This indispensable basis, confidence of opinion, is however, not enough to consti- tute the character in question. For many persons, who have been conscious and proud of a much stronger grasp of thought than ordinary men, and have held the most decided opinions on important things to be done, have yet exhibited, in the hstlessness or inconstancy of their actions, a contrast and a disgrace to tlie operations of tJieir understandings. For Avant of some cogent feeling impelling them to carry every inter- FOSTER ON DECISION. nal decision into action, they have been still left where they were ; and a dignified judgment has been seen in the hapless plight of having no effective forces to exe- cute its decrees. It is evident then, (and I perceive I have partly anticipated this article in the first letter,) that another essential principle of the character is, a total incapability of sur- rendering to indifference or delay the seri- ous determinations of the mind. A stren- uous icill must accompany the conclusions of thought, and constantly incite the utmost efforts for their practical accomplishment. The intellect must be invested, if I may so describe it, witli a glowmg atmosphere of passion, under the influence of which, the cold dictates of reason take fire, and spring into active powers. Revert once more in your thoughts to the persons most remarkably distinguished by tills decision. You will perceive, that instead of allowing themselves to sit down dehghted after the labor of successful think- ing, as if they had completed some great thing, they regard this labor but as a cir- cumstance of preparation, and the conclu- sions resulting from it as of no more value, till applied to the greater labor which is to follow, than tne entombed lamps of the Rosicrucians. They are not disposed to be content in a region of mere ideas, while they ought to be advancing into the field of corresponding realities ; they retire to that region sometimes, as ambitious adventurers anciently went to Delphi, to consult, but not to reside. You will therefore find tliem almost uniformly in determined pursuit of some object, on which tliey fix a keen and steady look, and which they never lose sight of, while they follow it through the confused multitude of other things. A person actuated by such a spirit, seems by his manner to say, Do you think that I would not disdain to adopt a purpose which I would not devote my utmost force to ef- fect ; or that having thus devoted my ex- ertions, I will intermit or withdraw them, through indolence, debility, or caprice ; or that I will surrender my object to any inter- ference except the uncontrollable dispensa- tions of Providence ? No, I am linked to my determination with iron bands ; it clings to me with the tenacity of my fate, of the accomplishment of which, the frustration of my purpose may indeed be doomed as a part, but is doomed so only through calami- ty or death. This display of systematic energy seems to indicate a constitution of mind in which the passions are commensurate with the in- tellectual part, and ai the same time hold an inseparable correspondence with it, like the faitnful sympathy of the tides with the phases of the moon. There is such an equality and connection, that subjects of the decisions of judgment become propor- tionably and of course the objects of pas- sion. When the judgment decides with a very strong preference, that same strength of preference, actuating also the passions, devotes them with energy to the object, so long as it is thus approved ; and this will produce such a conduct as I have des- cribed. When therefore a firm, self-confi- ding, and unaltering judgment fails to make a decisive character, it is evident either that the passions in that mind are too languid to be capable of a strong and unremitting excitement, which defects make an indolent or irresolute man ; or that they perversely sometimes coincide with judg- ment and sometimes clash with it, which makes an inconsistent or versatile man. There is no man so irresolute as not to act with determination in many single ca- ses, where the motive is powerful and sim- ple, and where there is no need of plan and perseverance ; but this gives no claim to the term character, which expresses the habitual tenor of a man's active being. The character may be displayed in the successive unconnected undertakings, which are each of limited extent, and end with the attainment of their particular objects. But it is seen to the greatest advantage in those grand schemes of action, which have no necessary point of conclusion, which con- tinue on tlirough successive years, and ex- tend even to that dark period when the agent himself is withdrawn from human sight. I have repeatedly remarked to you, in conversation, the effect of what has been called a Ruhng Passion. When its object is noble, and an enhghtened understanding directs its movements, it appears to me a great felicity; but whether its object be noble or not, it infallibly creates, where it exists in great force, tlmt active, ardent con- stancy, which I describe as a capital feat- ure of the decisive character. The Sub- ject of such a commanding passion won- ders, if indeed he were at leisure to won- der, at the persons who pretend to attach importance to an object which they make none but the most languid efforts to secure. The utmost powers of the man are con- strained into the service of the favorite Cause by this passion, which sweeps away, as it advances, all the trivial objections and little opposing motives, and seems almost to open a way tlirough impossibilities. This spirit comes on him in the morning as soon as he recovers his consciousness, and com- mands and impels him through the day, with a power from which he could not emancipate himself if he would. When the force of habit is added, the determina- tion becomes invincible, and seems to as- FOSTER ON DECISION. sume rank with the great laws of nature, making it nearly as certain that such a man will persist in his course as that in the morning the sun will rise. A persisting, untameable efficacy of soul gives a seductive and pernicious dignity even to a character and a course which every moral principle ibrbids us to approve. Often in the narrations of history and fic- tion, an agent of the most dreadful designs compels a sentiment of deep respect for the unconquerable mind displayed in their execution. While we shudder at his activ- ity, we say witli regret, mingled with an admiration which borders on partiality, What a noble being this would have been, if goodness, had been his destiny! The partiality is evinced in the very selection of terms, by which we show that we are tempt- ed to refer his atrocity rather to his destiny than to his choice. I wonder whether an •emotion like this, has not been experienced by each reader of Paradise Lost, relative to the Leader of the infernal spirits ; a proof, if sucli were the fact, that a very serious error has been committed by the greatest poet. In some of the Iiigh examples of am- bition, we almost revere tlie force of mind which impelled them forward through the longest series of action, superior to doubt and fluctuation, and disdainful of ease, of pleasures, of opposition, and of danger. We bow to the ambitious spirit which reach- ed the true subhme in the reply of Pompey to his friends, who dissuaded him from haz- arding his life on a tempestuous sea in or- der to be at Rome on an imporant occasion : " It is necessary for me to go ; it is not ne- cessary for me to live." Revenge lias produced wonderful exam- ples of this unremitting constancy to a pur- pose. Zanga is a well-supported illustra- lion. And you may have read a real in- .stance of a Spaniard, wlio, being injured by another inhabitant of the same town, resolved to destroy him : the other was ap- prised of this, and removed with the ut- most secrecy, as he thought, to another town at a considerable distance, where how- ever he had not been more than a day or two, before he found that his enemy was arrived there. He removed in the same manner to several parts of the kingdom, remote from each other ; but in every place quickly perceived that his deadly pursuer was near him. At last he went to South America, where he had enjoyed his secu- rity but a very short time, before his unre- lenting enemy came up with him, and ac- complished his purpose. You may recollect the mention, in one of our conversations, of a young man who vvasted in two or three years, a large pat- rimony in profligate revels with a number of worthless associates who called them-, Vol. 3.— B. selves his friends, and who, when his last means were exhausted, treated him of course with neglect or contempt. Reduced to absolute want, he one day went out of the house with an intention to put an end to his life ; but wandering a while almost un- consciously, he came to the brow of an em- inence which overlooked what were lately his estates. Here he sat down, and re- mained fixed in thought a number of hours, at the end of wliich he sprang from the ground with a vehement, exulting emotion. He had formed iiis resolution, whicli was, that all these estates should be his again ; he had formed his plan too, which he instantly began to execute. He walked hastily for- ward, determined to seize the very first opportunity, of however humble a kind, to gain any money, though it Avere ever so despicable a trifle, and resolved absolutely not to spend, if he could help it a farthing of whatever he might obtain. TJie first thing that drew his attention was a heap of coals shot out of carts on the pavement before a house. He offered himself to shovel or wheel them into the place where they were to be laid, and was employed. He receiv- ed a few pence for the labor ; and then, in pursuance of the saving part of his plan, requested some small gratuity of meat and drink, which was given him. He then looked ovtt for the next thing that might chance to offer ; and went, with indefatiga- ble industry, through a succession of ser- vile employments, in different places, of longer and shorter duration, still scrupu- lously avoiding, as far as possible, the ex- pense of a penny. He promptly seized every opportunity which could advance his design, without regarding the meanness of occupation or appearance. By this meth- od he had gained after a considerable time, money enough to purchase in order to sell again a few cattle, of which he had taken pains to understand the value. He speedily but cautiously turned his first gains into second advantages ; retained without a sin- gle deviation his extreme parsimony ; and thus advanced by degrees into larger trans- actions and hicipient wealth. I did not hear, or have forgotten, the continued course of his life; but the final result was, that he more than recovered his lost pos- sessions, and died an inveterate miser, worth sixty thousand pounds. I have always recollected this as a signal instance, though in an unfortunate and ignoble direction, of decisive character, and of the extraordinary effect, which according to general laws, be- longs to the strongest form of such a char- acter. But not less decision has been displayed by men of virtue. In this distinction no man ever exceeded, for instance, or ever will exceed, the late illustrious Howard. 10 FOSTER ON DECISION. The energy of his determination was so great, that if, instead of being habitual, it had been shown only for a short time on particular occasions, it would have appeared a vehement impetuosity ; but by being un- intermitted, it had an equability of man- ner which scarcely appeared to exceed the tone of a calm constancy, it was so totally the reverse of any thing like turbulence or agitation. It was the cahnness of an inten- sity kept uniform by the nature of the hu- man mind forbidding it to be more, and by tlie character of the individual forbidding ittobeless. The habitual passion of the mind was a measure of feehng almost equal to the temporary extremes and paroxysms of common minds : as a great river, in its customary state, is equal to a small or moderate one when swollen to a torrent. The moment of finishing his plans in de- liberation, and commencing them in action was the same. I wonder what must have been the amount of that bribe, in emolu- ment or pleasure, that would have detained him a week inactive after their final adjust- ment. The law which carries water down a declivity, was not more unconquerable and invariable than the determination of his feelings towards the main object. The importance of this object held his faculties in a state of excitement which was too rigid to be effected by lighter interests, and on which therefore the beauties of nature and of art had no power. He had no leis- ure feeling which he could spare to be di- verted among the innumerable varieties of the extensive scene which he traversed ; all his subordinate feeUngs lost their separate existence and operation, by falling into the grand one. There have not been wanting trivial minds, to mark this as a fault in his character. But the mere men of taste ought to be silent respecting such a man . as Howard ; he is above their sphere of judgment. The invisible spirits, who ful- fil their commission of philanthropy among mortals, do not care about pictures, statues, and sumptuous buildings ; and no more did he, when the time in which he must have inspected and admired them, would have been taken from the work to which he had consecrated his life. The curiosity which he might feel, was reduced to wait till the hour should arrive, when its gratification should be presented by conscience, which kept a scrupulous charge of all his time, as the most sacred duty of that hour. If he was still at every hour, when it came, fated to to feel the attractions of the fine arts but the second claim, they might be sure of their revenge ; for no other man will ever visit Rome under such a despotic conscious- ness of duty, as to refuse himself time for surveying the magnificence of its ruins. Such a sin against taste is very far beyond the reach of common saintship to commit. It implied an inconceivable severity of con- viction, that he had one thing to dn, and that he who would do some great thing in this short life, must apply himself to the work with such a concentration of his forces, as, to idle spectators who live only to amuse themselves, looks like insanity. His attention was so strongly and tena- ciously fixed on his object, that even at the greatest distance, as the Egyptian pyramids to travellers, it appeared to him with a lu- minous distinctness as if it had been nij^h, and beguiled the toilsome length of labor and enterprise by which he was to reach it. It was so conspicuous before him, that not a step deviated from the direction, and every movement and every day was an ap- proximation. As his method referred every thing he did and thought to the end. and as his exertion did not relax for a moment, he made the trial, so seldom made, what is the utmost effect which may be granted to the last possible efforts of a human agent : and therefore what he did not accomplish, he might conclude to be placed beyond the sphere of moral activity, and calmly leave to the immediate disposal of Providence. Unless the eternal happiness of mankind be an insignificant concern, and the passion to promote it an inglorious distinction, I may cite George Whitefield as a noble instance of this attribute of the decisive character, this intense necessity of action. The great Cause which was so languid a thing in the hands of many of its advocates, assumed in his administrations an unmitigable urgen- cy- Many of the Christian missionaries among the heathens, such as Brainerd, Elliot, and Schwartz, have displayed memorable ex- amples of this dedication of their whole being to their office, this abjuration of all the quiescent feelings. This would be the proper place for in- troducing (if I did not hesitate to introduce in any connection with merely human in- stances) the example of him who said, " I must be about my Father's business. My meat and drink is to do the will of him that sent me, and to finish his work. I have a baptism to be baptized with, and how am I straitened till it be accomplished." FOSTER ON DECISION. 11 LETTER IV. Courage a chief Coiistilueiii of the Charac- ter. Effect of this in encountering Censure and Ridicule. Almagro. Pizarro, and Be Lttques. Defiance of Danger. Lu- ther. Daniel. Aivother indispemable Requisite to Decision is the full Agree- ment of all the Powers of the Mind. La- dy Macbeth. Richard III. Cromwell. A Father who had the opportunity of sav- ing one of two Sons from Death. After the illustration on the last arti- cle, it will seem but a very slight transition when I proceed to specify Courage, as an essential part of the decisive character. An intelligent man, adventurous only in thought, may sketch the most excellent scheme, and after duly admiring it, and himself as its author, may be reduced to say. What a noble spirit that would be which should dare to realize this ! A noble spirit ! is it I ? And his heart may answer in the negative, while he glances a mortified thought of inquiry round to recollect per- sons who would venture what he dares not, and almost hopes not to find them. Or if by extreme effort he has brought himself to a'resolution of braving the difficulty, he is compelled to execrate the timid fingerings that still keep him back from the trial. A man endowed with the complete character, might say, with a sober consciousness as remote from the spirit of bravado as it is from timidity, Thus, and thus, is my con- viction and my determination ; now tor tlie phantoms of lear ; let me look them in the face ; they will find I am not made of trem- bling materials : " I dare do all that may become a man. I shall firmly confront every thing that threatens me in the prose- cuting of my purpose, and I am prepared to meet the consequences of it when it is accom- plished. I should despise a being, though it were myself, whose agency could be held enslaved by the gloomy shapes of imagi- nation, by the haunting recollections of a dream, by the whistling or the howling of winds, by the shriek of owls, by the shades of midnight, or by the threats or frowns of man. I should be indignant to feel that, in the commencement of an adventure, I could think of nothing but the deep pit by the side of the way where I must walk, into which I may slide, the mad animal which it is not impossible that I may meet, or the assassin who may lurk in a thicket of yon- der wood. And I disdain to compromise the interests that rouse me to action, for the privilege of a disgraceful security. As the conduct of a decisive man is al- ways individual, and often singular, he may expect some serious trials of courage. For one thing he may be encountered by the strongest disapprobation of many of his connections, and the censure of the great- er part of the society where he is known. In this case, it is not a man of common spirit that can show himself just as at other times, and meet their anger in the same undisturbed manner as he would meet some ordinary inclemency of the weather ; that can, without harshness or violence, contin- ue to effect every moment some part of his design coolly replying to each ungracious look and indignant voice, I am sorry to op- pose you : I am not unfriendly to you, while thus persisting in what excite your dis- pleasure ; it would please me to have your approbation and concurrence, and I think I should have them if you would seriously consider my reasons ; but meanwhile, I am superior to opinion, I am not to be intimi- dated by reproaches, nor would your favor and applause be any reward for the sacri- fice of my object. As you can do without my approbation, I can certainly do without yours ; it is enough that I can approve my- self, it is enough that I can appeal to the last authority in the creation. Amuse your- selves, as you may, by continuing to cen- sure or to rail ; / must continue to act. The attack of contempt and ridicule is perhaps a still greater trial of courage. It is felt by all to be an admirable thing, when it can in no degree be ascribed to the hardness of either stupidity or confirmed depravity, to sustain for a considerable time, or in numerous instances, the looks of scorn, or an unrestrained shower of taunts and jeers, with a perfect composure, which shall immediately after, or even at the time, pro- ceed on the business that provokes all this ridicule. This invincibility of temper will often make even the scoffers themselves tired of the sport ; they begin to feel that against such a man it is a poor sort of hos- tility to laugh. There is nothing that peo- ple are more mortified to spend in vain than their scorn. Till, however, a man becomes a veteran, he must reckon on sometimes meeting this trial ; and I instantly know, if I hear him anxiously reply, to an impor- tant suggestion of any measure to be adopt- ed. But will they not laugh at me ? I know that he is not the person whom this essay attempts to describe. A man of the right kind would say. They will smile, they will laugh, will they ? Much good may it do them. I have something else to do than to trouble myself about their mirtli. I do not care if the whole neighborhood were to laugh in a chorus. I should indeed be sor- ry to see or hear such a number of fools, but pleased enough to find that they did not consider me as one of their stamp. The good to result from my project will not be less, because vain and shallow minds 12 FOSTER ON DECISION ihat cannot understand it, are diverted at it and at me. What should I think of my pursuits, if every trivial, tlioughtless being could comprehend or would applaud them ; and of myself, if my courage needed levity and ignorance for their allies, or could shrink at their sneers? I remember, tliat on reading the account of the project of conquering Peru, formed by Almagro, Pizarro, and De Luques, while abhorring the principle and the de- sign of the men, I could not help admiring the hardihood of mind, which made them regardless of scorn. These three individ- uals, before they had obtained any associ- ates, or arms, or soldiers, or a complete knowledge of the power of the kingdom they were to conquer, celebrated a solemn mass in one of the great churches, as a pledge and a commencement of the enter- prise, amidst the astonishment and contempt expressed by a multitude of people for what was deemed a monstrous project. They hoAvever proceeded through the service, and afterwards to their respective depart- ments of preparation, with an apparently entire insensibility to all this triumphant scorn ; and thus gave the first proof of pos- sessing that invincible firmness with which they afterward.-^ prosecuted their design, till they attained a success, the destructive process and many of the results of which humanity will forever deplore. Milton's Abdiel is a noble illustration of the courage that defies scorn. But in some of the situations where de- cision of character is to be evinced, a man will be threatened by evils of a darker as- pect than disapprobation or contempt. He may apprehend serious sufferings; and very often, to dare as far as conscience or a great cause required, has been to dare to die. In almost all plans of great enterprise a man must systematically dismiss, at the entrance, every wish to stipulate for safety with his destiny. He voluntarily treads witliin the precincts of danger ; and though it is possible that he may escape, he ought to be prepared with the Ibrtitude of a self- devoted victim. This is the inevitable con dition on which heroes, travellers or mis- fiionaries among savage nations, and re- formers on a grand scale, must commence their career. Either they must allay their fire of enterprise, or tliey must hold them Bclves in readiness to be exploded by it from the world. The last decisive energy of a rational courage, which confides in the Supreme Power, is very sublime. It makes a man, who intrepidly dares every thing that can oppose or attack him within the whole sphere of mortality ; who would retain his purpose unshaken amidst the ruins of the world ; Avho will still press toward his ob- ject while death is impending over him. It was in the true elevation of this char- acter that Lutiier, when cited to appear at the Diet of Worms, under a very questiona- ble assurance of safety from high authority, said to his friends, who conjured him not to go, and justly brougiit the example of John Huss, who, in a similar situation, and with the same pledge of protection, had notwith- standing been burnt filive, " I am called in the name of God to go, and I would go, though I were certain to meet as many devils in Worms as there are tiles on the hovises." A reader of the Bible will not forget Daniel, braving in calm devotion the de- cree which virtually consigned him to the den of lions; Shadracli, Meshach and Abed- nego, saying to the tyrant, " We are not careful to answer tliee in this matter," when the furnace was in sight. The combination of these several essen- tial principles constitutes that state of mind which is the grand requisite to decision of character, and perhaps its most striking dis- tinction, that is, the full agreement of the mind with itself, tlie co-operation of all its powers and all its dispositions. What an unfortunate task it would be for a charioteer, who hadharnessed a set of horses however strong, if he could not make thenv draw together ; if, while one of them would go forward, another was restive, another struggled backward, another started aside. If even one of the four were immanagea- bly perverse, while the three were obedient, an aged beggar Avith his crutch might leave Phaeton behind. So in a human being, unless the chief forces act consentaneously, there can be no inflexible vigor, either of will or of execution. One dissentient principle in the mind not only deducts so much from the strength and mass of its agency, but counteracts and embarrasses all the rest. li' the judgment holds in low estimation that which yet the passions incline a man to pur- sue, his pursuit will be irregular and incon- stant, though it may have occasional fits of animation, when those passions happen to be highly stimulated. If tliere is an oppo- sition between judgment and habit, though the man will probably continue to act main- ly under tlie direction of habit in spite of his opinions, yet sometimes the intrusion of tliose opinions will have for the moment an effect like that of Prospero's wand on the limbs of Ferdinand ; and to be alternately impelled by habit, and checked by opinion, will be a state of vexatious debility. If two principal passions are opposite to each other, they will utterly distract any mind, whatever might be the force of its faculties, when acting without cmbarassment. The FOSTER ON DECISION. 13 one passion may be somewhat stronger than the other, and therefore just prevail barely enough to give a feeble impulse to the conduct of the man ; but no powerful impulse can be given ; till the disparity of these two rivals becomes greater, in conse- quence of the gradual weight ol' habit, or the reinforcement supplied by some new impressions, being added to the preponder- ating passion. The disparity must be no less than an absolute predominance of the one and subjection of the other, before the prevailing passion will have at liberty from the intestine conflict any large measure of its force to throw activity into the system of conduct. If, for instance, a man feels at once the love of fame which is to be gained only by arduous exertions, and an equal de- gree of the love of pleasure which pre- cludes those exertions ; if he is eager to show off in splendor, and yet anxious to save money ; if he has the curiosity of adven- ture, and yet that sohciiude for his safety, which forbids him to climb a precipice, descend into a cavern, or explore a dan- gerous wild ; if he has the stern will of a tyrant, and yet the relentings of a man ; if he has the ambition which would subdue his fellow-mortals, counteracted by the hu- manity which would not hurt them ; we can easily anticipate the irresolute, con- tradictory tenor of his actions. Especially if conscience, that great troubler of the hu- man breast, loudly declares against a man's wishes or projects, it will be a fatal enemy to decision, till it either reclaim the delin- quent passions, or be debauched or mur- dered by them. Lady Macbeth may be cited as a harmo- nious character, though the epithet seems strangely applied. She had capacity, am- bition, and courage; and she willed the death of the king. Macbeth had still more capa- city, ambition, and courage; and he also willed the murder of the king. But he had, besides, humanity, generosity, conscience, and some measure of what forms the power of conscience, the fear of a Superior Being. Consequently, when the dreadful moment approached, he felt an insupportable con- flict between these opposite principles, and when it was arrived, his utmost courage be- gan to fail. The worse part of his nature fell prostrate under the power of the better; the angel of goodness arrested the demon that grasped the dagger ; and would have taken the dagger away, if the pure demo- niac firmness of his wife, who had none of these counteracting principles, had not shamed, and hardened him to the deed. The poets delineation of Richard III, gives a dreadful specimen of this indivisibil- ity of mental impulse. After his determi- nation was fixed, his whole mind, with the compactest fidelity supported him in pros- ecuting it. Securely privileged from all interference of doubt that could linger, or humanity that could soften, or timidity that could shrink, he advanced with a grim, con- centrated constancy through scene after scene of atrocity, still fulfilling his vow to " cut his way through with a bloody axe." He did not waver while he pursued hi.s object, nor relent when he seized it. Cromwell, (whom I mention as a parallel, not to Richard's depravity, but to his in- flexible vigor,) lost his mental consistency in the latter end of a career distinguished by as much decision as the world ever saw. It appears that the wish to be a king, at last arose in a mind which had execrated royalty, and battled it from the land. As far as he really had any republican princi- ples and partialities, this new desire must have been a very uncomplacent associate for them, and must have produced a schism in the breast where all the strong forces of thought and passion had acted till then in concord. The new form of ambition be- came just predominant enough to carry him, by slow degrees, through the embarrass- ment and the shame of this incongruity, into an irresolute determination to assume the crown; so irresolute, that he was re- duced again to a mortifying indecision by the remonstrances of some of his friends, which he could have slighted, and by an apprehension of the public disapprobation, which he could have braved, if some of the principles of his own mind had not shrunk or revolted from the design. When at last the motives for relinquishing this design prevailed, it was by so small a degree of preponderance, that his reluctant refusal of the offered crown was the voice only of half his soul. Not only two distinct counteracting pas- sions, but one passion interested for two objects, both equally desirable, but of which the one must be sacrificed, may annihilate in that instance the possibility of determin- ed conduct. I recollect reading in an old divine, a story from an older historian, ap- plicable to this remark. A father went to the agents of a tyrant, to endeavor to re- deem his two sons, miUtary men, who with some other captives of war were condemn- ed to die. He offered, as a ransom, to sur- render his own life and a large sum of money. The tyrant's agents who had them in charge, informed him that this equivalent would be accepted for one of his sons, and for one only, because they should be accountable for the execution of two persons ; he might therefore choose which lie would redeem. Anxious to save even one of them thus at the expense of his own life, he yet was unable to decide which should die, by choosing the other to live, and remained in the agony of this dilemma 14 FOSTER ON DECISION. so long that they were both irreversibly ordered for execution. LETTER V. Formidable Power of Mischief which this high Quality gives to bad Men. Care required to prevent its rendering good Men unconciliating and overbearing. Independence and overruling Manner in Consultation. Lord Chatham. Decision of Character not incompatible with Sen- sibility and mild Manners. But proba- bly the Majority of the most eminent E.ramples of it deficient in the kinder Affections. King of Prussia. Situa- tions in which it may bean absolute Duty to act in Opposition to the Promptings of those Affections. It were absurd to suppose that any hu- man being can attain a state of mind capa- ble of acting in all instances invariably with the full power of determination ; but it is obvious that many have possessed a habit- ual and very commanding measure of it ; and I thinlc the preceding remarks have taken account of its chief characteristics and constituent principles. A number of additional observations remain. The slightest view of human affairs shows what fatal and ample mischief may be caused by men of tliis character, when misled or wicked. You have but to recol lect the conquerors, despots, bigots, unjust conspirators, and signal villains of every class, who have blasted society by the re- lentless vigor which could act consistently and heroically wrong. Till therefore the virtue of mankind be greater, there is rea- son to be pleased that so few of them are endowed with extraordinary decision. ■ When this character is dignified by wis- dom and principle, great care is yet requir- ed in the possessors of it to prevent it from becoming unamiable. As it involves much practical assertion of superiority over other human beings, the manner ought to be as mild and conciliating as possible ; else pride will feel provoked, affection hurt, and weak- ness oppressed. But this manner is not the one which will be most natural to such a man; rather it will be that of sternness, rejserve, and incompliance. He will have the appearance of keeping himself always at a distance from social equality ; and his friends will feel as if their friendship were continually sliding into subserviency ; while his intimate connections will think he does not attach the due importance either to their opinions or to their regard. His manner, when they differ from him. or complain, will be in danger of giving the impression of careless inattention, and sometimes of disdain. When he can accomplish a design in his own person alone, he may separate himself to tlie work with the cold, self-inclosed indi- viduality on Avhich no one has any hold, which seems to recognise no kindred being in the world, which takes little account of good wishes and kind concern, any more than it cares lor opposition ; which seeks neither aid nor sympathy, and which seems to say, I do |iot want any of you, and I am glad that I do not ; leave me alone to suc- ceed or die. This has a very repellant effect on the friends who wished to feel themselves of some importance, in some way or other, to a person whom they are constrained to respect. When assistance is indispensable to his imdertakings, his mode of signifying it will seem rather to command the co-operation, than to invite it. In consultation, his manner will indicate that when he is equally with the rest in possession of the circumstances of the case, he does not at all expect to hear any opin- ions that shall correct his own ; but is satis- fied that either his present conception of the subject is the just one, or that his own mind must originate that which shall be so. This striking difference Avill be apparent between him and his associates, that their manner of receiving his opinions is that of agreement or dissent ; his manner of receiving theirs is that of sanction or rejection. He has tlie tone of authoritatively deciding on what they say, but never of submitting to decision of what himself says. Their coincidence with his views does not give him a firmer assurance of his being right, nor their dis- sent any other impression than that of their incapacity to judge. If his feeling took the distinct form of a reflection, it would be, Mine is the business of comprehending and devising, and I am here to rule this company, and not to consult them ; I want their docility and not their arguments ; I am come, not to seek their co-operation in thinking, but to determine their concurrence in executing what is already thought for them. Of course, many suggestions and reasons which appear important to those from whom they come, will be disposed of by him with a transient attention, or a light facility, that will seem very disrespectful to persons who possibly hesitate to admit that he is a demigod, and that they are but idiots. Lord Chatham, in going out of the House of Commons, just as one of the speakers against him concluded his speech by emphatically urging what he perhaps riglitly thought the unanswerable question, " Where can wo find means to support such a Avar?" turned round a moment, and gaily replied, " Gentle shepherd, tell me where." Even the assenting convictions, and prac- FOSTER ON DECISION, 15 tical compliances, yielded by degrees to this decisive man, may be somewhat under valued, as they will appear to him no more than simply coming, and that perhaps very slowly, to a right apprehension ; whereas himself understood and decided justly from the first, and has been right all this while. He will be in danger of extending but little tolerance to the prejudices, hesitation, and timidity, of those with whom he has to act. He will say to himself, I wish there were any thing like manhood among the beings called men ; and that they could have the sense and spirit not to let themselves be hampered by so many silly notions and childish fears. Why cannot they either determine with some promptitude, or let me, that can, do it for them ? Am I to wait till debility become strong, and folly wise ? If full scope be allowed to these tendencies, tliey will make even a man of elevated virtue a tyrant, who, in the consciousness of the right intention, and the assurance of the wise contrivance, of his designs, will hold himself justified in being regardless of every thing but the accomplishment of them. He will forget all respect for the feelings and liberties of beings who are to be regarded as but a subordinate machinery, to be actu- ated, or to be thrown aside when not actu- ated, by the spring of his commanding spirit. I have before asserted that this strong character may be exhibited with a mildness of maimer, and that generally, it will thus best secure its efficacy. But this mildness must often be at the cost of great effort and how much considerate policy or benev- olent forbearance it will require, for a man to exert his utmost vigor in the very task, as it will appear to him at the time, of cramping that vigor ! Lycurgus appears to have been a high example of mild pa- tience in the firm prosecution of designs which were to be effected among a perverse multitude. It is probable that the men most distin- guished for decision, have not, in general, possessed a large share of tenderness ; and it is easy to imagine that the laws of our nature will with great difficulty allow the combination of the refined sensibilities with a hardy, never-shrinking, never-yielding constancy. Is it not almost of the essence of this constancy to be free from even the perception of such impressions as cause a mind, weak through susceptibility, to relax or waver ; just as the skin of the elephant, or the armor of the rhinoceros, would be but indistinctly sensible to the application of a force by which a small animal, with a skin of thin and delicate texture, would be pierced or lacerated to death ? No doubt, this firmness consists partly in overcoming feelings, but it may consist partly too in not having them. To be tremblingly alive to gentle impressions, and yet to be able to preserve, when the prosecution of a design requires it, an immoveable heart, amidst the most imperious causes of subduing emotion, is perhaps not an impossible con- stitution of mind, but it must be the rarest endowment of humanity. If you take a view of the first rank of decisive men, you will observe that their faculties have been too much bent to ardu- ous effort, their souls have been kept in too military an attitude, they have been begirt with too much iron, for the melting move- ments of the heart. Their whole being appears too much arrogated and occupied by the spirit of severe design, compelling them to work systematically toward some defined end, to be sufficiently at ease for the indolent complacency, the soft lassitude, of gentle affections, which love to surrender themselves to the present felicities, forgetful of all " enterprises of great pith and mo- ment." The man seems rigorously intent still on his own affairs, as he walks, or re- gales, or mingles with domestic society ; and appears to despise all the feelings that will not take rank with the grave labors and decisions of intellect, or coalesce with the unremitting passion which is his spring of action: he values not feelings which he cannot employ either as weapons or as engines. He loves to be actuated by a passion so strong as to compel into exercise the utmost force of his being, and fix him in a tone, compared with which, the gentle affections, if he had felt them, would be accounted tameness, and their exciting causes, insipidity. Yet we cannot willingly allow that ten- derness is totally incompatible with the most impregnable inflexibility ; nor can we help believing that such men as Timoleon, Al- fred, and Gustavus Adolphus, must have been very fascinating domestic associates, whenever the urgency of their affairs would allow them to withdraw from the interests of statesmen and warriors, to indulge the affections of men ; most fascinating, for, with a relative or friend who had any right perceptions, all the value of their stronger character would be recognized in the gen- tler one ; the man whom nothing could sub- due, would exalt the quality of the tender- ness which softened him to recline. But it were much easier to enumerate a long train of ancient and modern names of men, who have had the decision witliout the softness. Perhaps indeed they have yield- ed sometim.es to some species of love, as a mode of amusing their passions for an in- terval, till greater engagements have sum- moned them into tJieir proper element; when they have shown how little the senti- ment ever belonged to the heart, by the case 16 FOSTER ON DECISION. with which they could relinquish the tern porary favorite. In other cai«cs, where tliore have not been the selfish inducements, whicli this passion supplies, to the cxliibi fion of something like softness, and where they have been left, to the pure sympathies of iunuanity alone, no rock on the face of the earth could be harder. The celebrated King of Prussia occurs to nie, as a capital instance of the decisive character ; and there occurs to me, at the same time, one of the anecdotes of his life.* Intending to make, in the night, an impor- tant movement in his camp, which was in sight of tlie enemy, he gave orders that by eight o'clock all the lights in the camp should be put out, on pain of death. The Kiomcnt (hat the time was past, he walked out himself to see whether all were dark. He found a light in the tent of a Captain Zietern, which he entered just as the officer was folding up a letter. Zietern loiew him, and instantly fell on his knees to entreat his mercy. The King asked to whom he had been Avriting ; he said it was a letter to his wife, which he had retained the candle these few minutes beyond the time in order to finish. The King coolly ordered him to rise, and write one line more which he should dictate. This line was to inform his wife, without any explanation, that by such an hour the next day, he should be a dead man. The letter was then sealed, and de- spatched as it had been intended ; and, the next day, the Captain was executed. I say nothing of the justice of the punishment itself; but this cool barbarity to the affec- tion both of the officer and his wife, was enough to brand the character indelibly. It proved how little the decisive hero and pretended philosopher was susceptible of such an affection, or capable of sympathiz- ing with its pains. At the same time, it is proper to observe, that the case may easily occur, in which a man must be resolute to act in a manner which may make him appear to want the finer feelings. He must do what he knows will cause pain to persons who will feel it severely. He may be obliged to resist affectionate wishes, expostulations, entreat- ies, and tears. Take this same instance. If the wife of Zietern had come to suppli- cate for him, not only the remission of the punishment of death, but an exemption ■ The .lutlienticity of this anecdote, which I road in some Iriding fiigitivc publication many years since. has been questioned. Possibly enough it inistit be one of the many bul lialf-true stories which could iml fail to go abroad concerning a man who made, in his day, so great a figure. Hut as it does not nt all misrejire- sent the general character of his mind, since there are many incontrovertible facts proving against him a.s creat a degree of deliberate cruelty .as this anecdote would charge on him, the want of means to prove (his one fact doe.s not seem to impose any necessity for omitting the illustration. from any other severe punishment, which was perhaps justly due to the violation of such an order, on so important an occasion, it had then probably been the duty and the virtue of the commander to deny the most interesting suppliant, and to resist the most pathetic appeals which could have been made to his leelmgs. LETTER VI. Circumstances tending to consolidate this Character. Opposition. Desertion. Ma- rius. Satan. Charles de Moor. Suc- cess has the same Tendency. Ccesar. Habit of associating wilfi, Inferiors. Voluntanj means of forming or confrm- ing this Character. The Acquisition of perfect Knowledge in the Department in which roe are to act. The cultivation of a connected and conclusive Manner of reasoning. The resolute commencement of Action, in a Manner to commit our- selves irretrievably. Ledyard. The choice of a dignified Order of Concerns. The Approbation of Conscience. Yet melancholy to consider how many of the most distinguished Possessors of the Quality have been wicked. Various assignable circumstances may contribute much to confirm the character in question. I shall just notice two or three. And first, opposition. The passions which inspirit men to resistance, and sustain them in it, such as anger, indignation, and re- sentment, are evidently far stronger than those which have reference to friendly ob- jects ; and if any of these strong passions are frequently excited by opposition, they infuse a certain quality into the general temperament of the mind, which remains after the immediate excitement is past. They continually strengthen the principle of rc-action ; they put the mind in the ha- bitual array of defence and self-afesertion, and often give it the aspect and the posture of a gladiator, when there appears no con- fronting condiatant. When these passions are felt by the man whom I describe, it is probable that each excitement is folloAvcd by a greater increase of tJiis principle of re-action than in other men, because this result is so congenial with his naturally resolute disposition. Let him be opposed then, through the whole course of an ex- tended design, or in the general tenor of his actions ; and this constant opposition would render him the service of an ally by cor- roborating his inflexibility. An irresolute mind indeed might be quelled, and subju- gated by a formidable kind of opposition ; but the strong wind which blows out a ta- t'OSTER ON DECISION. 17 per, augments a powerful fire, if there is fuel enough, to an indefinite intensity. I beheve you will find in fact that many of the individuals most eminently decisive in conduct, have made their way through opposition and contest ; in which they have acquired both a prompt acuteness of faculty, and an inflexibility of temper, which even strong minds could never have attained in the tame security of facile, friendly coinci- dence. Very often, however, it is granted, the firmness matured by such discipline is accompanied, in a man of virtue, with a Catonic severity, and in a mere man of the world, with an unhumanized, repulsive hardness. Desertion is another cause which may •conduce to consolidate this chararcter. A Itind, mutually reclining dependence, is cer- tainly the happiest state of human beings ; but this necessarily prevents the develop- ment of some great individual powers which would be forced into action by a state of desertion. I lately happened to notice, with some surprise, an ivy, which being presented from attaching itself to the rock beyond a certain point, had shot off' into a bold, elastic stem, with an air of as much independence as any branch of oak in the vicinity. So a human being, thrown, wheth- er by cruelty, justice, or accident, from all social support and kindness, if he has any vigor of spirit, and is not in the bodily de- bility of either childhood or age, will in- stantly begin to act for himself with a reso- lution which will appear like a new faculty. And the most absolute inflexibility is likely to characterize the resolution of an individ- ual who is obliged to deliberate without consultation, and execute without assistance. He will disdain to concede to beings that have rejected him, or to forego a single particle of his designs or advantages, tor the sake of the opinions or the will of all the world. Himself, his pursuits, and his interests, are emphatically his own. " The world is not his friend, nor the world's law," and therefore he becomes regardless of every thing but its power, of which his policy carefully takes the measure, in order to ascertain his own means of action and impunity, as set against the world's means of annoyance, prevention, and retaUation. If this person has but Httle humanity or principle, he will become a misanthrope, or perhaps a villain, that will resemble a soli- tary wild beast of the night, which makes prey of every thing it can overpower, and cares for nothing but fire. If he is capable of grand conception and enterprise, he may, like Spartacus, make a daring attempt against the whole social order of the state where he heis been oppressed. If he has great humanity and principle, he may be- come one of the noblest of mankind, and Vol. 3.— C. display a generous virtue to which society had no claim, and which it is not worthy to reward, if it should at last become inclined. No, he will say, give your rewards to another ; as it has been no part of my ob- ject to gain them, they are not necessary to my satisfaction. I have done good, without expecting your gratitude, and without car- ing for your approbation. If conscience and my Creator had not been more auspi- cious than you, none of these virtues would ever have opened to the day. When I ought to have been an object of your com- passion, I might have perished ; now, when you find I can serve your interests, you will affect to acknowledge me and reward me ; I will not accept your rewards. In either case, virtuous or wicked, the man who has been compelled to do without assistance, will spurn interference. Common life would supply illustrations of the effect of desertion. Some of the most resolute men have become such, partly from being left friendless in early life. The case has also sometimes happened, that a wife and motlier, remarkable perhaps for gentle- ness and acquiescence before, has been compelled, after the death of her husband on whom she depended, and when she has met with nothing but neglect or unkindness from relatives and those who had been deemed friends, to adopt a plan of her own, and has executed it with a resolution which has astonished even herself One regrets that the signal examples, real or fictitious, that most readily present them- selves, are still of the depraved order. I fancy myself to see Marius sitting on the ruins of Carthage, where no arch or column that remained unshaken amidst the desola- tion, could present a stronger image of a firmness beyond the power of calamitous events to subdue. The rigid constancy which had before distinguished his charac- ter, would be aggravated by his finding himself thus an outcast from all human society; and he would proudly shake off" every sentiment that had ever for an instant checked his designs by reminding him of social obligations. The lonely individual was placed in the alternative of becoming tlie victim or the antagonist of the power of the empire. While, with a spirit capa- ble of confronting that power, he resolved, amidst those ruins, on a great experiment, he would enjoy a kind of sullen luxury in surveying the dreary situation, and recol- lecting the circumstances of his expulsion ; since they would seem to him to sanction an unlimited vengeance; to present what had been his country as the pure legitimate prize for desperate achievement; and to give him a proud consequence in being re- duced to maintain singly a quarrel against the bulk of mankind. He would exult that 18 FOSTER ON DECISION. his desolate condition gave him a proof of liis possessing a mind which no misfortunes could repress or intimidate, and that it kin- dled an animosity intense enough to force that mind from firm endurance into impetu- ous action. He would feel as if he became stronger for enterprise, in proportion as he became more inexorable ; and the senti- ment with wiiich he quitted his solitude would be, Rome expelled her patriot, let her receive her evil genius. The decision of Satan, in Paradise Lost, is represented as consolidated by his reflec- tions on his hopeless banishment from heav- en, which oppress him with sadness for a moment, but he soon resumes his invincible spirit, and utters the impious but sublime sentiment, " What matter where, if /be still the same." You remember how this effect of deser- tion is represented in Charles de Moor, lither's supposed cruel rejection con Hi signed him irretrievably to the career of atrocious enterprise, in which, notwith standing the most interesting emotions oi' humanity and tenderness, he persisted witli heroic determination till he considered his destiny as accomphshed Success tends considerably to reinforce this cliaracter. It is true that a man pos- sessing it in a high degree will not lose it by occasional failure : for if the failure was caused by something entirely beyond the reach of all human knowledge and ability, he will remember that fortitude is the virtue required in meeting unl'avoral)le events which in no sense depended on him ; if by something which might have been known and prevented, he will feel that even the experience of failure completes his compe- tence, by admonishing his prudence, and enlarging his understanding. But as all schemes and measures ol action have refer- ence to some end, and if wise, are correctly adapted to attain that end, continual failure would .show something essentially wrong in a man's system, and either destroy his con- fidence, or prove it to be mere absurdity or obstinacy. On the contrary, when a man has ascertained by experiment the justness of his calculations and the extent of his powers, when he has metisured his force with various persons, when he has braved ;md conquered difficulty, and partly seized the prize, he will advance with increasing assurance to the trials which still await him In some men whose lives htive been spent in constant perils, continued success lias produced a confidence beyond its ra- tional effect, by inspiring a persuasion that the common laws of human afftiirs were, in their case, superseded by the decrees of a peculiar destiny, securing them from almost the possibility of disaster ; and this superstitious feeling, though it has displa- ced the unconquerable resolution from its rational basis, has yet often produced the most wonderful effects. Tiiia persuasion dictated Caesar's expression to the mariner who was terrified at the storm and billows, " What art thou afraid of? Thy vessef carries Ctpsar." This id«a had some in- fluence among the intrepid men in tlie time of the English Commonwealth. The wilfulness of an obstinate person is sometimes fortified by some single instance of remarkable success in his undertakings, which is promptly recalled in every case where his decisions are questioned or op- posed, as a proof that he must in this in- stance too be right ; especially if that one success happened contrary to your predic- tions. I shall only add, and without illustration, that the habit of associating with inferiors, among whom a man can always, and there- fore does always, take the lead, is very con- ducive to a subordinate kind oi" decision of character. You may see this exemphfied any day in an ignorant countr)'^ 'squire among his vassals ; especially if he wears the superadded majesty of Justice of the Peace. In viewing the characters and actions of the men who have possessed the supreme degree of the quality which I have attempt- ed to describe, one cannot but wish it were possible to know how much of tliis aston- ishing superiority was created by the cir cumstances in which they were placed ; but it seems inevitable to believe that there was some vast difference from ordinary men in the very strvicture of the mind. In observing lately a man who appeared too vacant almost to think of a purpose, too indifferent to resolve upon it, and too slug- gish to execute it if he had resolved. I was distinctly struck with the idea of the difference between him and Marius, of whom I happened to have been thinlcing ; and I felt it utterly beyond my power to believe tliat any circumstances on earth, though ever so perfectly combined and adapted, would have produced in this man, if placed under their fullest influence from his childhood, any resemblance (beyond perhaps a diminutive kmd of revenge and cruelty) of the formidtible Roman. It is needless to discuss whether a person who is practically evinced, at the iige of m;iturit>% to want ihe stamina of this char- acter, can, by any process, acquire it. In- deed such a person cannot have sufficient force of will to make the complete experi- ment. If there is the unconquerable will that would persist to seize all possible means, and apply them in order to attain such an erid, it would prove tiie existence already of a high degree of tlie character sought ; FOSTER ON DECISION. 19 and if there is not this will, how tlien is the Supposed attainment possible ? Yet though it is improbable that a very irresolute man can never become a habit- ually decisive one, it should be observed, tliat since there are many degrees of deter- mined character, and since the essential Srinciples of it, partially existing in those egrees, cannot be supposed subject to an absolute and ultimate limitation, like the dimension of the bodily stature, it might "be possible to apply a discipline which should advance a man from the first degree to the second, and from that to the third, and how much further — it will be well worth his trying, after he shall have made this first progress. I have but a very imper- fect conception of the discipline; butwill suggest a hint or two. And in the first place, the indispensable necessity of a clear and comprehensive knowledge of the concerns before us, seems too obvious for remark 5 and yet no man has been sufficiently sensible of it, till he has been placed in circumstances which forced him to act before he had time, or after he had made ineffectual efforts, to ob- tain the needful information. The pain of having brought things to an unfortunate issue, is hardly greater than that of pro- ceeding in the conscious ignorance which continually threatens such an issue. While thus proceeding without plan or guide, be- cause he positively cannot be permitted to remain in inaction, a man looks round for information as eagerly as a benighted wan- derer would for t!ie light of a human dwell- ing. He perhaps labors to recal what he ■thinks he once heard or read in relation to a similar situation, without dreaming at the time he heard or read it, that such nistruc- •tion could ever be of importance to him ; and is distressed to find that he cannot ac- curately recollect it. He would give a con- siderable sum, if some particular book could be brought to him at the instant ; or a cer- tain document which he believes to be in existence ; or the detail of a process, the term.s of a prescription, or the model of an implement. He thinks how many people know, without its being of any present use to them, exactly what could be of such im- portant service to him, if he could know it. In some cases, a line, a sentence, a mono- syllable of affirming or denying, or a mo- jnentary sight of an object, would be inex- pressibly valuable and welcome. And he resolves that if he can once happily escape from the present difficulty, he will apply liimself day and night to obtain laiowledge, rather than be so involved and harrassed again. It might even be of service to have been occasionally forced to act under the disadvantage of conscious ignorance, if tlie affair wtib not very important, nor the con- sequence very injurious, as an effectual les- son on the necessity of knowledge in order to decision either of plan or execution. It is indeed an extreme case that will compel a considerate man to act without knowl- edge ; yet he may often be necessitated to proceed to action, when he is sensible his information does not extend to the whole of the concern in which he is going to commit himself And in this case, he will feel no little uneasiness, while transacting that part of it in which his knowledge is competent, when he looks forward to the point where tliat knowedge terminates ; luiless he is con- scious of a very prompt faculty of catching information at the moment that he wants it for use ; as Indians set out on a long jour- ney with but a small stock of provision, be- cause they are certain that their bows or guns will procure it by the way. It is one of the nicest points of wisdom to decide how much less than complete knowledge, in any question of practical interest, will warrant a man to venture on an undertak- ing, in the presumption that the deficiency will be supplied in time to prevent either perplexity or disaster. A tlaousand familiar instances show the efi'ect of perfect knowledge on determina- tion. An artizan may be said to be deci- sive as to the mode of working a piece of iron or wood, because he is certain of the proper process and the effect. A man per- fectly acquainted with the intricate paths of a district, takes the right one without a moment's hesitation ; while a stranger who has only some very vague information, is lost in perplexity. It is easy to imagine what a number of circumstances may oc- cur in the course of a life or even of a year, in which a man cannot thus readily deter- mine, and thus confidently proceed, without an extent and exactness of knowledge which few persons have application enough to ac- quire. In connection with the necessity of knowl- edge, I would suggest the importance of cultivating, witli the utmost industry, a con- clusive manner of reasoning. In the first place, let the general course of thinking be reasoning; for it should be remembered that this name does not belong to a series of thoughts and fancies which follow one another without deduction or dependence, and which can therefore no more bring a subject to a proper issue, than a number of separate links will answer the mechanical purpose of a chain. The conclusion which terminates such a series, does not deserve the name of result, since it has little more than a casual connection with what went before ; the conclusion might as well have taken place at an earlier point of the train, or have been deferred till that train had been extended much further. Instead of 20 POSTER ON DECISION. having been busily employed in this kind of thinking, for perhaps many hours, a man might as well have been sleeping all the time ; since the single thought which is now to determine his conduct, might have hap- pened to be the first thought that occurred to him on awaking. It only happetis to oc- cur to him now; it does not follow from what he has been thinking all these hours ; at least, he cannot prove that some other thought might not just as properly have come in its place, at the end of this long series. It is easy to see how feeble that determination is likely to be, which is form- ed on so narrow a ground as the last acci- dental idea that comes into the mind, or on 80 loose a ground as this crude uncombined assemblage of ideas. Indeed it is difficult to form a determination at all on such slight ground. A man delays, and waits for some more satisfactory thought to occur to him ; and perhaps he has not waited long, before an idea arises in his mind of a quite con- trary tendency to the last. As this addi- tional idea is not, more than that which pre- ceded it, the result of any process of reason- ing, nor brings with it any arguments, it is likely to give place soon to another, and still another ; and tliey are all in succession of equal authority, that is, of none. If at last an idea occurs to him which seems of considerable authority, he may here make a stand, and adopt his resolution, with firm- ness, as he thinks, and commence the exe- cution. But still, as he cannot verify the authority of the principle which has deter- mined him, his resolution is likely to prove treacherous and evanescent in any serious trial. A principle so little defined and es- tablished by sound reasoning, is not terra firma for a man to trust himself upon ; it is only as a slight incrustation on a yielding element ; it is like the sand on the surface of the lake Serbonis, which broke away under the unfortunate army which had be- gun to advance on it, mistaking it for solid ground. — These remarks may seem to re- fer only io^ single instance of deliberation ; but they are equally applicable to all the deliberations and undertakings of a man's life : the same closely connected manner of thinking, which is so necessary to give firmness of determination and of conduct in a particular instance, will if habitual, greatly contribute to form a decisive char- acter. Not only should thinking be thus reduced by a rigid discipline, to a train, in which all the parts at once depend upon and support one another, but also this train should be followed on to a full conclusion. It should be held as an absolute law, that the ques- tion must be disposed of before it is let alone. The mind may carry on this accu rate process to some length, and then stop through indolence, or divert tlirough levity ; but it can never possess that rational con- fidence in its opinions which is requisite to the character in question, till it is conscious of acquiring them from trains of reasoning which are followed on to their result. The habit of thinking thus completely is indis- pensable to the character in general ; and in any particular instance, it is found that short pieces of trains of reasoning, though correct as far as they go, are inadequate to qualify a man for the immediate concern. They are besides of little value for the assistance of future thinking ; because from being left thus incomplete, they are but slightly re- tained by the mind, and soon sink away; in the same manner as walls left unfinished speedily moulder. After these remarks, I should take occa- sion to observe, that a vigorous exercise of thought may sometimes for a while seem to increase the difficulty of decision, by dis- covering a great number of unthought-of reasons for a measure and against it, so that even a discriminating mind may, dur- ing a short space, find itself in the state of the magnetic needle under the equator. But no case in the world can really have this perfect equality of opposite reasons ; nor will it long appear to have it, in the es- timate of a clear and strongly exerted in- tellect, which after some time will ascertain, though the difference is small, Avhich side of the question has twenty, and which haa but nineteen. Another thing that would powerfully as- sist toward complete decision, both in the particular instance, and in the general spirit of the character, is for a man to place him- self in a situation like that in which Cajsar placed his soldiers, when he burnt the ships which brought them to land. If hi.s judg- ment is really decided, let him commit him- self irretrievably by doing something which shall compel him to do more, which shall necessitate him to do all. If a man re- solves as a general intention to be a phi- lanthropist, I would say to him. Form some actual plan of philanthropy, and begin the execution of it to-morrow, (perhaps I should say to-day,) so explicitly, that you cannot relinquish it without becoming despicable even in your own estimation. If a man would be a hero, let him, if it is possible to find a good cause in arms, go instantly to the camp. If a man would be a traveller through distant countries, let him actually prepare to set off. Let him not still dwell, in imagination, on mountains, rivers, and temples ; but give directions about his re- mittances, his clothes, or the carriage, or the vessel, in which he is to go. Ledyard surprised the official person who asked him ORIGIN OF INFANT BAPTISM AND COMMUNION, gj how soon he could be ready to set off for the interior of Africa, by replying promptly and firmly, " To-morrow." Again, it is highly conducive to a manly firmness, that the interests in which it is ex- erted, should be of a dignified order, so as to give tlie passions an ample scope, and a noble object. The degradation that should devote these passions to mean and trivial pursuits, would in general, I should think, likewise debilitate their energy, and therefore preclude strength of charac- ter. And finally, if I would repeat that one should think a man's own conscientious ap- probation of his conduct must be of vast importance to his decision in the outset, and his persevering constancy, I must at the same time acknowledge that it is astonish- ing to observe how many of the eminent examples have been very wicked men. These must certainly be deemed also ex- amples of the original want, or the depra- vation, or the destruction, of the moral sense. I am sorry, and I attribute it to the de- fect of memory, that a greater proportion of the illustrations introduced in this essay, are not as conspicuous for goodness as for power. It is melancholy to contemplate beings, whom our imagination represents as capable, (when they possessed great ex- ternal means in addition to the force of their minds,) of the grandest utility, capa- ble of vindicating each good cause which has languished in a world adverse to all goodness, and capable of intimidating the collective vices of a nation or an age — be- coming themselves the very centres and volcanoes of those vices ; and it is melan- choly to follow them in serious thought, from this region, of which not all the pow- ers and diificulties and inhabitants togeth- er could have subdued their adamantine res- olution, to the Supreme Tribunal where that resolution must tremble and melt away. fitC. AfKjft^/ ORIGIN OF 'V'^:^SOL.Ogj0^ INFANT BAPTISM AND COMMUNIONt;*^^ In the third century there is clear evi- dence of infant baptism and infant commun- ion. In ecclesiastical history, these two practices may be traced to the same origin, and they are both supported by tlie same arguments. In proof of this we will cite some authorities. Says St. Austin, " No one who professes himself a Christian of the catholic faith denies or doubts, that children, without receiving the grace of regeneration in Christ, and without eating his flesh and drinking his blood, (i. e. without baptism and the Lord's supper) have not life in them, and there- fore are liable to everlasting punishment." Would Austin, do we think, ever talk after this rate, unless he knew it to have been the practice of the eastern as well as the west- ern churches to give the Lord's supper to children ? and very remarkable is another passage of St. Austin, which Dr. Wall has taken notice of, and thus translated — " The Christians of Airica do Avell call baptism itself one's salvation ; and the sacrament of Christ's body one's life. From whence is this, but, as I suppose, from that ancient and apoetolical tradition, by which the churches of Christ do naturally hold that without baptism and partaking of the Lord's table, none can come, either to the kingdom of God, or to salvation and eternal life ? For the scripture, as I showed before, says the same." This is without doubt, clear evidence that St. Austin was satisfied that infant communion was as necessary and as much apostolic as inl'ant baptism. All agree that the false construction of the pas- sage in the 6th chap, of John, 53d verse, "except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you," was the erroneous ground on which they placed the necessity of infant communion. On a similar perversion of certain texts, which speak of baptism, they ground the necessity of imposing this rite on infants. History traces both these ceremonies to one common origin, namely, necessity ; and sup- ports both by the same process of argu- ment. It seems then impossible to invalidate the the historic argimients for infant commun- ion, without ruining to the same extent the arguments in favor of infant baptism. — Dr. Giapin^s Letters. THE TRAVELS TRUE GODLINESS. By benjamin KEACH. C H AP T E R I. IVhat True Godliness is. His Origin and Antiquity. True Godliness being a great stranger to most men, and indeed known but by few, I shall, in the first place, before I treat of his travels, and of the entertainment he meets with, give you a description of him ; because many persons are subject to so great an error, as to take Morality for him : some also take Counterfeit Godliness for him ; and others, out of ignorance, (to say no worse,) rail, and ignominiously call him Singularity. Stubbornness, Pride and lie- hellion, as if he were not fit to live, he be- ing considered a seditious disturber of king- doms, cities, towns and villages, wherever he comes ; yea, such a factious and quar- relsome companion, that he is indeed the cause of all those unhappy differences, di- visions, troubles, and miseries, that are in the world. I conclude, therefore, nothing is more necessary, than to take off that mask which his implacable enemies have put upon him, and clear him of all unjust slanders, and reproaches of the sons of Belial ; so that he may appear in his own original and spotless innocency, that none may be afraid of him, or be unwilling to entertain him, nor ashamed to own him, and make him their bosom companion. Know, therefore, in the first place, that Godliness consists in the right knowledge of divine truths, or fundamental principles of the Gospel, which all raeo ought to know, and be established in, that would be saved. Without controversy, " great is the myste- tery of godliness. God manifested in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up to glory." 1 Tim. iii. 16. These great trutlis of the Cliristian religion, are called Godliness. Now, should any demand farther to hear more particularly what those principles of divine truth, or fundamentals of the Chris- tian faith be, which are the essentials of True Godliness, I answer, 1. That there is one eternal, infinite, most holy, most wise, just, good and gra- cious God, or glorious Deity, subsisting in three distinct persons — the Father, the Son, and the Holy Ghost ; and these are one — that is, one in essence. 2. That this God, out of his great love and goodness, hath given us one sure, and infallible rule of faith and practice, viz. the Holy Scriptures, by which we may know, not only that there is a God and Creator^ but the manner of the creation of the world^ and of all things, in six days ; together with, the design, or reason, wheretbre he made all things ; and also to show us how sin came into the world, and what righteous- ness it is which God's holy nature requires, to our justification, or discharge from the guilt of sin, &c. viz : by a Redeemer — his own Son, whom he sent into the world ; and that there is no other rule or way to know these things, so as for men to be sav- ed, but by revelation, or the sacred records of the holy Scriptures. And that the mys- ter)' of salvation lies above human reason. TRAVELS OF TRUE GODLINESS. 23 and cannot be known by the natural light in men. 3. That our Redeemer, the Lord Jesus Christ, who is the surety of the new cove- nant, and only Mediator between God and man, is truly God of the essence of the Father, and truly man of the substance of the virgin Mary, consisting of these two natures in one person ; and that redemp- tion, peace, and reconciliation, are by this Lord Jesus Christ alone. 4. That justification and pardon of sin is alone by that lull satisfaction which Christ made to God's justice ; and tliat is appre- hended by faith alone, through the Holy Spirit. 5. That all men who are, or can be sav- ed, must be renewed, regenerated, and sanc- tified by tlie Holy Spirit. 6. That there will be a resurrection of the bodies of all men at the last day. 7. That there will be an eternal judg ment, that is, all shall be brought to the tribunal of Jesus Clirist in the great day, and give an account for all tilings done in the body ; and that there will be a future state of glory and eternal happiness of all true believers, and of etei-nal torment and .misery of all unbelievers and ungodly per- sons, who live and die in their sins. Now, I say, in the true knowledge and belief of these principles (wJiich compre- hend the fundamentals ef true rehgion, or tlie Christian faith) does True Godliness consist, as to his essential part. Secondly, Godliness^ as to his inward parts, is a holy conformity to these sacred and divine principles, which natural men understand not. True Godliness consists in the light of supernatural truths and life oi' grace, God manifesting himself in the light of those glorious principles, and work- ing the life of supernatural grace in the soul by the Holy Ghost It consists in the ■saving and experimental knowledge of God and Jesus Christ 5 in having the evil quali- ties of the soul removed, and heavenly hab- its infused in their room ; or in a gracious conformity, disposition, and affection of the heart to God, cleaving to all truths made "known to us, finding the powerful influences of the gospel and spirit of Christ upon us, whereby our souls are brought into the im- age and hkeness of his deatli and resurrec- tion. This is True Godliness. Not a bare livmg up to the natural principles of moral- ity nor an historical, notional, or dogmati- cal knowledge of the sacred gospel, and its precepts, but in a laithful living up to the principles of the gospel, discharging our duties with as much readiness and faithful ness towards God as towards man, so that our conscience may be kept void of offence towards both. Acts xxiv. 16. It consists in forsaking every sin, and loathing it as the greatest evil, and cleav- ing to God in sincerity of heart, valuing him above all ; and, from a principle of divine love, being willingly subject to all his laws and appointments. Godliness makes a man say with the Psalmist, " Whom have I in heaven but thee?" &c. Psal. Ixxiii. 25. St. Austin saith, " He loves not Christ at all, that loves him not above all." He that entertains True Godliness, is as zealous lor the work of religion, as for the wages of re- ligion. Some there be, v/ho serve God, that they may serve themselves upon God. But a true Christian desires grace, not on- ly that God would glorify him in heaven, but that he may glorify God on earth. He cries, " Lord, rather let me have a good heart, than a great estate." Though he loves many things beside God, yet he loves nothing above God. This man fears sin more than suffering, and therefore he will suffer rather than sin. Thirdly, That you may have a complete and perfect knowledge of him, it may not be amiss if I describe his form, together with the very habiliments he continually wears. The external parts of True Godliness are very beautiful ; and no wonder that they are so, seeing he was fashioned by the wis- dom of the only wise God our Saviour, the works of whose hands are all glorious. But this, viz. the formation of Godliness, being one of the highest, and most admircy ble contrivances of his eternal wisdom, must of necessity excel in glory and amia- bleness. His form and external beauty, therefore, are such, that he needs no hu- man artifice to paint or adorn him, or to il- lustrate or set off his comeliness of coun- tenance ; for there is nothing defective as to his evangelical and apostohcal form, as he came out of his great Creator's hands. And as there is noticing from head to foot that is superfluous, so every line and linea- ment, vein, nerve and sinew of him, are in such an exact and admirable order placed, that to his beauty there can be no addition. Every one, therefore, that adds too, or alters any thing, touching the form of True God- liness, mars and defiles instead of beautify- ing. Besides, God hath strictly forbidden any thing of tliis nature to be done. " Add thou not unto his word, lest he reprove thee, and thou be found a liar," (Prov. xxx. 6,) by ascribing that to God which is none of his. Do not the Papists call those super- stitious and vain ceremonies used in their church, by the name of God's worship? And what is this less than putting a lie upon him? Besides, it reflects vipon the wisdom of God, to attempt to change or alter any thing in the form of Godliness, as if he did not know best how he himself would be worshipped; but must be indebt- 24 TRAVELS OF TRUE GODLINESS. ed to man for his help, wisdom, and con- trivances, touching many things that are called decent and necessary. And does it not reflect upon the care and faithfulness of God, to suppose that he should not him- self take care to lay down in his blessed word, things which are all necessary to the form of Godliness, without weak man's care and wisdom, to supply what he should omit? All, therefore, may perceive, that True Godliness never changes his countenance : he is the very same, and not altered in the least from the aspect he bore in primitive times; nay, and there is indeed nothing more foreign to him than those pompous garbs, superstitious vestments, images, cross- ings, salt, oil, holy water, and other cere- monies, which are by many thought neces- sary to his existence. Therefore take heed you do not mistake the counterfeit form of Godliness for the true one. It is only ne- cessary to note one thing more, viz. you must be sure to receive the power of God- liness with his form ; for his form, without his inward life and power, will do you no good : it is but as the body without the soul, or the shell without the kernel, or the cab- inet without the jewel. Neither ought any to slight his i'orm, for^you may remember what the apostle speaks of " the form of doctrine," Rom. vi. 17, and of" the form of sound words," 2 Tim. i. 13, for as the true faith must be held fast, so must the profess- ion of it also. You may, it is true, meet with a shell without the kernel ; but it is rare to meet the kernel without the shell ! Having thus briefly given you the des- cription both of the inside and outside pow- er and form of Ti'ue Godliness, we shall proceed to show you whose offspring he is. By his name, (roii-Iiness, or G'orf-likeness, we may discover from whence he descends, and learn of what noble parentage he is. He is indeed high-born, the great and glo- rious offsjiring of the Lord Jehovah, the Almighty Prince of heaven and earth, the King of kings, the Lord of lords, the uni- versal monarch of the world, whose king- dom rulcth over all. And as this is his no- ble extract, so likewise he is always in high favor with his prince ; for there is not one in heaven or earth, whom he loves more, or in whom he takes more delight, than in True Godliness ; nor is there any indeed more like him, or that more represents him in all the earth for he bears his express and heavenly image ; yea, and such a venera- ble respect and gracious esteem hath he of him, that those who love him, he loves ; those who hate him, he hates ; those who receive him, he receives, and those who re- ject him, he rejects; where he comes to dwell, there God, Christ, and the Holy Ghost dwell. Godliness is of great antiquity: nay, ac- cording to the description we gave you of him, in the first place, we may well say, he is without beginning of days, for Truth, (sometimes he bears that name,) dwelt in God from everlasting. But if we speak of his antiquity, in respect of his dwelling here below, the first man that knew him was Adam ; who, whilst he stood in the state of innocency, enjoyed his company, but by the malice of a great and potent enemy he was abused, and his image so defaced and marred, that he forsook his habitation, which was the ruin of our first parents, and their whole posterity ; and had not the King of heaven and eartli, through his infinite wis- dom, provided a way to recover man from his lost estate, Godliness had made his abode no longer in this world ; for by means of corruption of nature, there was brought forth a monster whose name was Vice, oth- erwise Ltist, who found so much favor with Adam's children, that Godliness was utterly discountenanced. Though he was the offspring of Heaven, and the only de- light of Jehovah, and unto man the great- est friend and benefactor, striving to enrich him, cheer his heart, and make him truly noble and renowned on earth, and bring him back into his primitive glory, and there- by at last make him eternally happy in heaven, yet he was so lamentably slighted, that but one of Adam's oflTspring cared for him at that time. And he, for entertaining him with that just and good respect he de- served was by his brother, whose name was Cain, basely murdered. Godliness, by this, perceived very early with what kind of usage and entertainment amongst the children of men he was likely to meet. And truly never was there any one so no- bly descended, and of such an excellent, peaceable, a nature and behaviour, so dealt with as Godliness hath been, from the be- gimiing to this day, except the Prince of Godliness himself Yet he found some friends at'ter Abel was slain, who enter- tained him kindly : and though they were reproached, hated, and persecuted for show- ing favor to him, yet they never lost by him, but were infinite gainers ; nay, so great a friend was he to the next man who emi- nently embraced him, that he saved him from the grave; he sent him to heaven without calling at the gate of death. It is impossible to describe what sweet and heav- enly communion, true joy and felicity, this good man had with Godliness, for the space of three hundred years ; for so long they abode together on earth, and now dwell to- gether with the Father of Ti'ue Godliness, and his only begotten Son in heaven. Some time after this great Prince (for so they are all made who entertain True Godliness,) was carried to heaven, the dominion of Vice TRAVELS OF TRUE GODLINESS. 25 became so complete, and the gtiilt of men grew to such an awful magnitude that Je- hovah was constrained to destroy them from off the earth, by a fearful and amazing flood of water. There was, at this time, but one man on earth,(viz. Noah,) who was an em- inent lover of Godliness, though it is not to be doubted but his wife and sons especial- ly two of them, were likewise in some measure friends to him. Noah was com- missioned to advocate the cause of virtue and the character of True Godliness by public preaching for one hundred and twen- ty years ; but we are not informed of the least impression being on any heart, so dom- inant was sin. But to proceed in this brief account of the antiquity of Godliness, it will not be amiss if we speak of the next renowned man after Noah, Avho entertained him, and how he was blessed in so doing : his name at first was Abram, but afterwards Abra- ham. This man lived for sometime amongst a blind and idolatrous people, and was ig- norant of True Godliness; but when he became acquainted with him, (ew men ever loved him better. He made him his bosom companion, and chief delight (and so in- deed must every one that entertains him ;) and hereby he became great, and his glory and renown were spread abroad. Indeed, because he cherished True Godliness, he was called the " friend of God," and the father of all true lovers of Godliness : and besides the outward blessings this faithful man reaped as the fruit or reward of God- li^iess, which were many, for he had much cattle, men-servants, sheep, camels and asses ; he was blessed also with all spiritu al blessings, viz. he had sweet fellowship and communion with God, and abounded in faith, love, and joy in the Holy Ghost. I might proceed further, and show you who they were that entertained Godliness in the succeeding ages, for the space of more than two thousand year.?, what great bless- ings he brought them, and what they suf- fered for his sake ; but I can give you a brief hint or two upon this account. Lot was saved by him from the fire of Sodom, for the angel could do nothing till Lot was gone forth. Josepli suffered ibr him by his envious brethren, but Godliness advanced him for his integrity at last. David, for the love he bare to him, was for many years together, greatly persecuted, but ailerwards Godliness raised him to great honor, made him rich, and set a crown upon his head. I might show how in ancient days, he was very much hated and persecuted : some of his true friends cast into a fiery furnace, and another into a lion's den; yet they never lost any thing by him, nor did they ever repent the eniertaiument they gave him. If we come into the times" of the' Vol. 3.— D. Gospel, it is well known what usage he meit with in our Lord and Saviour Jesus Christ, and his blessed apostles. Afterwards, by the heathen Emperors, he was most cruelly hated and persecuted ; and those who en- tertained him were put to all manner of deaths and torments imaginable. Lastly, we might show you what hard usage he met with by Counterfeit Godliness, I mean papistry, for near twelve hundred years ; and how many of his dear children and servants have, for the sake of him, been burnt to death, and otherwise tormented, in most nations in Europe. But what has been said is sufiicient in relation to the an- tiquity of True Godliness, and his various treatment in former days. CHAPTER 11. The chief Enemies of Godliness. Having given you a brief account of the antiquity of True Godliness, and some of those great abuses he met with in ancient times, it may not be amiss, before I come to treat of his Travels and entertainment in these latter days, to give a description of some of his chief adversaries, that true lov- ers of Godliness may be aware of them ; and those who have a mind to be acquaint- ed with him, and are hindered from receiv- ing him into their houses, may know the cause and reason of it. 1. One of the chief enemies of thi« great favorite of heaven, is the Devil ; nor is there any one that hates him more. 2. Sin, or Vice, and as it is sometimes termed. Lust. 3. The Flesh. 4. The World. But this general description is not suffi- cient to discover the great danger men are in, by certain emissaries and servants of those grand adversaries which many are ready to entertain as friends, not suspecting their fatal danger. I shall, therefore, give you an account of a few of tliem, and tell you their names. 1. Unbelief. 2. Pride. 3. Vain-Glory. 4. Formality. 5. Hypocrisy. 6. Opposition. 7. Heresy. 8. Supersti- tion. 9. Idolatry. 10. Prosperity. 11. Persecution. 12. Ignorance. 13. Blimt, Zeal. 14. Vain-Hope. 15. Sloth, or Idle- ness. 16. Covet eousness. 17. Old-Custom. 18. Evil-Example. 19. Self Righteous- ness. 20. Presumption. 21. Despair. 22. Slavish^Fear. 23. Sensual- Pleasiire. 24. Apostacy : with many others of like qual- ity, too tedious here to reckon up ; but by mentioning the names of these, you may easily discern who and what the others are,- who with their attendants are all implaca*- 26 TRAVELS OF TRUE GODLINESS, ble enemies to True Godliness, and en- deavor to hinder his being entertained where he comes, as you will find in tlie en- suing history of his Travels. CHAPTER III. Godliness, having received a Commission to travel, and visit the Children of Men, comes to a certain Town on the Conjines of Babylon, where Riches dwelt. His Usage and Treatment there. The great Jehovah, Father of True Grace or Godliness, out of his infinite good- ness to mankind, was graciously pleased to send them a Saviour, even the Lord Jesus Christ, who is " able to save to the utter- most all that come to God by him." Heb. vii. 25. But in his eternal wisdom hath so ordained, that no man should have any sav- ing benefit by this glorious Saviour, but he who doth receive, entertain, and embrace True Godliness. I now, therefore, resume my allegorical narrative, by considering Godliness as having received a commission from the King of heaven and earth, to travel and ascertain who would embrace and entertain him. His commission was very large : not hmited to the land of Ca- naan, but embracing all nations, coimtries, and kingdoms. Matt, xxviii. 19, 20. Mark xvi. 15. And to visit the rich and the poor, the old and young; as well the king on the throne as the beggar on the dunghill ; even all, bond and free, male and female. Nor was he sent to travel alone, but had a very rich and glorious retinue al- ways with him; neither did he come to any man's house empty handed, but brought with him most rich and glorious presents of the choicest things of heaven, the Avorth of which is infinitely beyond our computation. I first saw him draw near a city in which Riches dwelt ; a man to whom great defer- ence was paid by the inhabitants, and into whose noble mansion I hoped he would be readily welcomed. Godliness knocked, however, very hard and often, before any within would give an answer. Riches being full of busi- ness, either telling his money, or casting up his accounts, to see what his neighbors oived him, or consulting new projects to in- crease his store ; for he is a person never satisfied. Besides, the times being very perilous, his mind was filled with perplex- ing and vexatious thoughts, how to save and keep what he had already gotten ; so that he nad no leisure to listen to the con- tinual knocking of True Godliness at his door, he was therefore forced to wait a long time. But that which grieved this high born prince most all was this, viz : he per- ceived that no sooner did some other guest* come to his door, who were much inferior, as to birth and quality, (and indeed not worthy of the least regard, not having bu- siness of that great weight and moment with him which he had) than he opened his door immediately to them; yet before this re- nowned personage could get in. Riches had so many base and ill-bred servants in his house, that ihey shut the door, so tliat he could not get so much as one foot in. The guests he so readily opened to, were " the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life," 1 John ii. 16. These he took much delight in, and kept company with continually ; sometimes they conduct- ed him to the tavern, sometimes to the play- house, and sometimes amused him at bowls, cards, and dice, and divers other sensual sports and pleasures. But at last he was taken veiy sick, and Godliness still waited at his door. At this time one was in his house, who forced him to listen to this earnest and continual knocking. His name was Mr. Fearful. He is one that Riches doth not at all love, but when sickness comes he is grievously troubled with him ; and he made him at this season cry out, Who is there 1 Who is at my door ? Godli. I am here, and have a long time waited at your door. Riches. What is your name ? Godli. My name is True Godliness, one that you have little reason to slight, neglect, and condemn as you have done ; for there is none you stand more in need of, nor can do you that good which I can and will do you, if you but open your door and receive me. Riches. Sir, I am troubled that I have not regarded you all this while, for I have a great reverence and respect for Godliness; God forbid I sliould keep you out any long- er I Upon this the whole house was in an uproar, for he had (as I told you before) divers loose, ill-bred, or rather hell-bred ser- vants, all bitter enemies to True Godli- ness ; their names were, Presumption, Pride, Unbelief Ignorance, Malice, Vain- Hope, Cotetoiitiucss, and several other base persons, whom he had brought up, and a long time cherished in his house. These seemed greatly concerned, that the least heed or attention should be given to True Godliness. Tiiey also inquired who was the cau.se of the proposal to admit Godli- ness. At last, understanding it was Mr. Fearful, they presently joined together to fall upon him, and expel him from the house. Presumption struck the first blow, and spoke to this ])urpose : Presump. Are not yovi a base fellow, so- to disturb my master, as to cause him t^ TRAVELS OF TRUE GODLINESS, 2'; doubt of the sufficiency of his strong and impregnable fortification, wherein he hath long and satisfactorily placed his confidence, and now to force him to incline to open to True Godliness^ who is our utter enemy? Is not our master an honest man ? What can you charge him with ? What cause or ground is there for this disturbance ? Hath he not done much good in the parish where he lives, and given many a piece of bread at his door? I engage it will go well with him. Fearful, what do you say ? Fearful. Truly, Sir, seeing him very sick, I thought he might die in his sins. Presump. Thou fool ! what if he should, did not Jesus Christ die for sinners ? God is merciful, and \vill forgive men their sins at any time, even at the last hour, if they do but call upon him. Besides, Fearful, are you mad, to give way, much more to force him to incline to open to True Godli- ness? for if once he is admitted to the house, you will be immediately turned out and hardly, if ever, have the least counte- nance. Fearful. Truly, Presumption, the fault was not principally mine ; I was partly forced to do what I did. Presump. Forced ! by whom ? who forc- ed you ? Fearful. It was the steward of the house, who keeps the records, or an account of all that is done, whose name is Conscience. He, finding much guilt lying upon him through his cruelty, hard-heartedness, and debauched life, stirred me up to do what I have done: nay, Conscience told him he had been so vile and graceless, that if he died, he would go immediately to hell ; therefore you cannot censure me for disqui- eting him. Pride. Hearken to me a little : Is it not below such a brave and heroic spirit as al- ways attends Riches, to be troubled about sin, or to give way to a clamorous Con- science, and this ill-bred Fearful ? I hate the thoughts of it ; this is the way to bring him to reproach and shame amongst his neighbors, and to make men of distinction, who have been his companions, laugh at him, and contemn him. My great prince Lucifer sent me into his service, and I will not betray my trust, ever to consent that this unwelcome and hateful traveller, should be admitted, who would beguile my prince of his right. Unbelief. Dear Sirs, there is no danger I agree with my friend and brother Pre- sumption, that his condition is good enough, let Conscience say what he will. If there be a hell, (though I much question it,) yet he will go, should he die, I will assure you, to heaven. Ignor. What a tumult is here ! If our master were poor, there might be some ground for this base Fearful, to disqmet him. I can give as good counsel as any of^ you : " Money answers all things ;" he may "make him friends with the mammon of unrighteousnesss ;" let him give a little more than usual to the poor, and tliat will merit Grod's favor. Who would not part with a little money, to get peace of con- science, and purchase a place in heaven ? Charity is more than all your new notions of religion : Charity covers a mviltitude of sins. Though I know but little, yet I am not such an ignoramus as some think. Vain-Hope. I am of the mind with my brother, Unbeliefs and it was I also, you know, who have kept up his spirits all along, and did what I could to stop stew- ard Conscieiice from giving way to Mr. Fearful to open the door : let him there- fore put his trust in me, and he will fear nothing. Presump. Come, cease this noise : all is well yet ; Godliness is not let in, and our master is much better than he was ; and though Conscience inclines to embrace this our enemy, yet you will find he will not be regarded in a little while. Let us all agree, at present, to stir up Riches'' eldest son, whose name is Hojwr, the father's favorite, and the hopes of all the family, to see what he can effect, in order to keep our enemy Godliness out. Now our friend Pride is the fittest to be employed in this work ; for he is much in favor with our master's eldest son. A fter a short time it resulted thus : Rich- es being recovered, he consulted with Worldly-Honor, a great enemy to True Godliness, which was one reason why the Almighty said a great while ago, "How can you believe that receive honor one of another, and seek not'the honor that cometh from God only?" John v. 44. Now Pride, Ambition and Hcnior, being all three the natural offspring of Riches, so much pos- sessed his affection, that Godliness was kept out, (making good that word, " The wicked, through the pride of his counte- nance, will not seek after God — God is not in aU his thoughts :") and Conscience being at this time almost stifled, Fearful was forced to fly and conceal himself till anoth- er season. But Godliness remained at his door for a long time — even till he waxed old; and Conscience, having recovered a little strength by reason of his going now and then to hear a sermon, stirred up Mr. Fear- ful again to open the door, and had almost prevailed, had not a base servant of Riches, (who, I take it, was his Purse-bearer,) be- stirred himself. His name was Covetous- ness, an implacable enemy to Tme Godli- ness. He perceiving that Godliness was like to meet with some entertainment, spoke to Riches after this sort; 23 TRAVELS OF TRUE GODLINESS, Covet. Sir, will you be so unwise now in your old age, as to open your door to this stranger ? It will be to your great injury, I assure you : and besides, I, who have been a drudge to you all along, and the means by which you have gained the most of your es- tate, shall, at the very instant you receive him into your house, be turned out ; nay, and not only so, but be also brought under a severe sentence, and be condemned to die for idolatry. And then your treasures will fly; lor you AviU find him a chargeable gentleman, teaching a doctrine that I am sure you hale ; and I cannot blame you, for it is very destructive to your interest. Riches. What doctrine is that ? Prithee, inform me, for I have a very great esteem for thee ; and in truth, for a long time have been sensible of the service thou hast done me ; for when I kept my old servant Prodigality for a purse keeper, I could never thrive ; but since I met with thee, I have increased my substance exceedingly. Covet. Why, Sir, then I will tell you ; he teaches Riches to be what he calls rich in good works, that is, generous in building up religion in the world, and to follow a new master, who had not one foot of land in all the world, nor a house to dwell in ; no, nor one penny of money ; whose disciples were generally poor, illiterate and contemptible people. Sir, in a word, if you open to God- liness, you will be undone ; for though you are not put upon selling all you have pres- ently, as some that Avould have received liim in ancient days were required to do, yet you will be forced to give to the poor saints, as they call them, not merely a little, but according to what your estate and their necessity is. Nay, you will never know when you have done, for he Avill find out for you every day new objects of charity ; he will tell you there are so many poor heathen without Bibles or teachers, and so many poor and desolate churches, so many poor widows, and so many neglected chil- dren in the city, and nobody knows what other objects of charity, (as he calls them,) for whom efforts must be made ; and who should do it, he will say, but Riches? nay, it is a thousand to one, if he do not put you to build an hospital, or endow some profess- orship. Besides, when you have done this, he will not let you re.st, but will tell you, when-soever Christ's members are sick, you must visit them ; and when hungry, feed them ; when naked, cloth them ; and when in prison, you must relieve them. And then, if times of persecution for the sake of reli- gion should come, he will send you to pris- on, to see if Christ be not there ; I mean some of his poor children, who lie there for liis sake. If there be any, though they may not in all points of religion agree with you, yet he will tell you,, j'ou m\ist not let them want, whilst you have enough to sup- ply their necessity ; and if you do, he will tell you, " Go ye cursed," &c. will be your portion at last. Beside all this, you do not think what an amount of money he will tell you it is your duty to give to Pastors and Ministers of the gospel, who are his great instruments and promoters in the world ; nay. Sir, he po.sitively afflrms, you ought not only to give them just so much as will supply their necessities, but that it is your duty to give, and their right to have, a plen- tiful allowance, so that fhey may be freed from all the perplexing cares of this life ; and may have as much out of your estate, as to be able to give to others also, that so they may be examples of charity ; (and in- deed I cannot deny but that the Scriptures do say they ought to be men given to hos- pitality. Tit. i. 8,) and many of them are poor, and therefore that they should do this Godliness says is impossible, unless they are capacitated so to do by Riches. More- over, this Godliness is so unhappy, ard, in truth, hath always been, that he hath ma- ny great and potent enemies ; so that they who receive and entertain him have been exposed to great troubles and frequent per- secutions. Riches. I must confess thou hast said enough to make me Ibrever out of love with Godliness ; I cannot bear the thoughts of entertainig such a guest as this in my house : but what shall I do with my clamorous steward Conscience 7 for he every now and then tells me I must listen to him, and stira up that Fearfid, a fellow that I certainly hate, but cannot get rid of, to terrify me with the thoughts of hell and damnation ; telling me that " without holiness, (I must confess I have so read,) no man shall see the Lord ;" and that " whoever will live godly in Christ Jesus shall suffer persecu- tion." Covet. Why truly, Sir, I see no remedy but you must resolve to keep him under. I perceive he is the chief cause of all the disturbance and trouble that is in your house. But for the way this shall be done, I must refer you to that worthy gentleman, and understanding servant of yours, Dr. Self-love ; for in this case I am not quali- fied to give counsel, being not brought up in learning ; but he and Sir Worldly- Wis- dom, being both able divines, will be sure to find out a ready way to do it, so that you shall not be troubled with him any more ; and this I will assure you, if I can be help- ful to them in the business, I will be at your command. Dr. Self-love and Sir Worldly-Wisdom, being at hand. Riches called for them, to whom he addressed himself after this man- ner: Riches. Gentlemen, you have both great TRAVELS OF TRUE GODLINESS, 29 learning and experience in the laAVs, divine and human. Be pleased to give me a Ht- tle of your counsel. My case is this : there is one who calls himself True Godliness, at my door, and presses hard for entertain- ment; but by means of a description I have lately had of his manners and attend- ants, I perceive it will be dangerous at this time for me to receive him, or to show him kindness. But I have a troublesome stew- ard, whom I cannot get rid of, who too much favors him, and is ready often to open the door ; so that by his means, and one Fearful, a timorous fellow, whom he stirs up, I have of late had but very htlle quiet. Now, what will you advise me to do in this sad condition 7 Dr. Self-love. You must not give way to Conscience. Sir, if you follow his dic- tates, and embrace this Godliness, you will be undone, and your wife and children will soon be brought to a piece of bread, notwith- standing your great estate. Sir, your great fault hath been this, (I perceive it clearly,) you have read too much of late ; why should you concern yourself with the Bible ? I think it had been well if it had never been translated into our mother tongue ; this hath given him opportunity to disturb your mind. Come, give over this in the first place. The cause, you know, of a distem- per must be first removed, or no radical cure can be effected ; it is enough for you to mind your secular affairs ; things of reli- gion belong to religious men ; and when Conscience for any sin distresses you, divert yourself amongst the brave heroes you used to keep company with ; go to the tavern, or to some play-house ; but at no time read any book besides your books of accompts, and romances. What this traveller saith, is but mysterious nonsense, enough to make men mad ; I do not say, you should not be religious at all: no, God forbid I should give you such counsel ; but let it be liberal religion. If we try to do as we would be done by, we shall fare well enough. There is no need to entertain strict Godliness, be- cause you may be saved without it ; else, what will become of the greatest part of the word ! Go to church and hear prayers, but be sure never to go to any churches where methodistical preachers endeavor to reach your conscience. Can any man per- suade me his soul cannot be saved, unless he " sell all he hath, and give it to the poor," and so " become a fool, that he may be wise ?" Sir Worldly-wisdom. Mr. Riches, the counsel which my brother hath given is very good : be sure you are never led, by the dictates of your fanatical steward, Con- science, to expose yourself to any loss or reproach for religion. You hear you may be, nay, ought to be religious : and what is religion, but to live an honest and sober life ; to fear God, honor our rulers, say our prayers, and pay our debts 1 But I have just now thought of a way that will do. You have a great estate, pray get another member into your family — keep a chaplain; this done, you will find all will be well, and you will hear no more complaints from with- in or without ; for you will be taken by all your servants, and others too, for a very godly man ; neither believe nor regard what such babblers say, who talk of things that lie above all human reason, as Mr. Self- Love noted. Can three be one, or one be three? or, can a man be that God who made the world ? or, can his righteousness be yours 1 or, can God give men a religion to guide them, and yet have mysteries m it ■? No, no, your own deeds must justify you : this Godliness is but foolisliness ; re- gard him not. Riches, having thanked them for their good counsel, with a great deal of joy, re- tires himself, being very well satisfied with the advice that his neighbors, Doctor Self- Love and Sir Worldly- Wisdom had given him. Riches now got a chaplain, and instead of opening to True Godliness, he introduc- ed Counterfeit Godliness, which was occa- sioned through his own Ignorance, and the foolish counsel he had received. Now, this man, as it appears, proved a sad fellow ; for though he was a good scholar, being brought up in a university, yet his religion consisted merely in strict forms and out- ward show. There was indeed not one in all the family that hated True Godliness more than he ; for he made songs of him, and scoffed, jeered, and derided him contin- ually, calling him a mysterious and non- sensical fellow, talking of things above all human reason, and above all belief He also stirred up all the neighborhood to find fault anil quarrel with those who were friends of True Godliness, while he affirm- ed that he himself was properly entitled to that name. Poor Conscience himself was in some measure deceived and appeased. He saw so much appearance of piety in the order of family worship, and going to meeting, and reading the prayer book, that he seemed to think his hopes of his master's reformation were now realized. Godliness now perceived he was like to have but cool entertainment at this house; so having waited at Riches'' gate till all his patience was almost exhausted, he began to think of a removal, and to travel to some other place : but before he took his final farewell, he was resolved to speak his mind freely to him, thereby to leave him without excuse ; and therefore addressed him af- ter this manner, being at the door ready to depart : 30 TRAVELS OF TRUE GODLINESS Godli. Well, Riches, I see now very clearly you did but flatter me when you began to hearken to your poor steward, Conscience, relative to my reception into your house ; for it is very plain, you are grown far worse than belure, and have blinded his eyes, by entertaining another, who calls himself by my name. But before I depart, I will show you the great danger you are in, and the cause of it. The truth IS, you have got such a company of loose, base and deceitful servants, that they will utterly undo you, and bring upon you the eternal ruin of your poor soul, which I de- signed, by my coming to you, to save, and make happy forever. There was never any who entertained those graceless ene- mies of God, but were ruined by them at last; nay, and not only eternally in the world to come, but many times outwardly in this world ; therefore I advise and en- treat you to get rid of them, and promise I will help you to far better servants in their stead. For, first of all, can you think it will be safe for you to keep Presumption in your house, since there is scarce a more deceitful and dangerous wretch m the world? How many thousands of poor souls has he destroyed by causing them to presume on the mercy of God, and the death of Christ, and yet live in sin, pride, and covetousness, and in a vile manner hating and contem- ning me? Doth not God say, " It is hard for a rich man to enter into the kingdom of heaven ;" and yet you are persuaded by him to think it is an easy thing. And doth not the Scripture say, " Except your right- eousness exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of God ?" Matt. V. 20 ; and yet he tells you, that by doing a few good deeds, or by giving a little of your abundance to the poor, your state is safe, whereas many of the Pharisees, as to acts of chariry, exceedingly outdid you: nay, doth not St. Paul say, " Though he gave all his goods to the poor, and his body to be burned, yet without charity (that is to say, true love to God and Godliness) he was nothing ?" 1 Cor. xiii. 3 ; and yet you though you slight and condemn Godliness, are taught to presume on God's mercy, who hath notwithstanding positively said concerning you, and such as you are, " He that made them, will not save them ; and lie that formed them, will shew them no fa- vor," Isaiah xxvii. 11. As touching what Self-love saith, it is abominable. Do you not find the Lord Jesus say, that " Unless a man deny him- self, he cannot be my disciple?" Matt. xvi. 24. Now, this follow is one of the rest there meant, even Sclf-lnve and Self-right- eousness, as well as Sinful-self and Natu- ral-self. Sir, you must get rid of them all, or perish forever. And then as to Worldly- Wisdom, he is Satan's Attorney-general, that ever gives counsel to all that hearken to him against God and Clirist, and all revealed religion. He deceives and ruins the souls of men : ridicules all supernatural discoveries of God, or revealed religion, and would indeed pa- ganize this land again. Doth not Paul say, " The world by wisdom knew not God?" He would have you believe noth- ing to be a truth or principle of religion, that lies above your own reason ; and there- fore he says that there is nothing mysteri- ous in Christianity ; by which he gives the Scripture the lie, that says, " Without con- troversy, great is the mystery of Godli- ness." 1 Tim. iii. 16. He will not suffer those that hearken to him to believe the Trinity of persons in the sacred Godhead, nor that Christ is the most high God, and yet very Man, in one per- son, because it lies above man's wisdom or understanding to comprehend it ; nor that sinnners can be justified by the active Eind passive obedience of Christ, though it is positively asserted to be thus by the Spirit of God in his word. This Worldly- Wisdom and Sir Human- Reason taught the Greeks (in the apostles' time) to contemn the preaching of Christ crucified, and salvation by him, as a foolish notion or idle dream, and so tliey strive to persuade people to think now, and thus to trample the chief principles of the Christian faith under their feet. Alas ! it is evident that there are many earthly things, or things in nature, which no man can comprehend, nor give a reason for; and is it surprising then, that the mysteries of the gospel, or the deep things of God, are above human reason to con- ceive, so as fully to comprehend them ? Yet, tliough these mysteries are above human reason, it is not against reason to believe them. Is it not reasonable that men believe what the God of Truth af- firms ? These scorners would not have you " sell all you have and give it to the poor ;" yet you know the Lord Jesus Christ gave that counsel to a rich man; and if you do not part with all in your love and af- fection, and actually when God calls for it, you can be no true Christian, because you do not love God with all your heart, nor above your gold and silver, or earthly riches. Moreover, if you will not choose to be- come a fool in the esteem of carnal men, you can never be truly wise. See 1 Cor. iii. 18, " If any man among you seemeth to be wise in this world, let him become a fool that he may be wise." Let worldly wise TRAVELS OF TRUE GODLINESS. 31 men account you a fool ; if you are spirit- ually wise, wise unto salvation, it matters not how you are called and censured by such whom Satan has blinded. Doth not the apostle say, " That the world by wis- dom knew not God ?" Your servant Unbelief, is a wicked, de- vouring monster, that hath sent millions to hell, by hmdering them from beheving what God hath said in his word. He will not sufler you to believe nor give credit to that word, " If any man loves the world, the love of the Father is not in him," 1 John. i. 15 ; nor to that word, " Except a man be born again, he cannot see the kingdom of God," John iii. 3 ; and " he that believeth not shall be damned," Mark xvi. 16 ; and many like awakening sentences. And thus he teaches you to make God a liar ; for he hath said, You shall, loithoiU true faith, perish in your sItis : but Unbelief says. Ye shall be saved though ye live in yo^ir sins. As to what Ignorance says. That you may purchase or merit peace of conscience by giving more liberally to the poor ; and that you may also make you friends of the mammon of unrighteousness; he would make you think, that God and Jesus Christ will in that way become your friends, and save your soul when you die. Sir, if you gave all your goods to feed the poor, (which you are far from doing,) yet you would be miserable ; nothing that you can do can change your state, or pro- cure God's acceptance of your person ; no you must obtain union with Christ, and re- ceive me, or perish in your sins forever. If money could purchase peace of con- science, or giving liberally to the poor merit heaven, what rich man need to fear being damned ? And then also it might be very easy " for a rich man to enter into the king- dom of heaven," which the Lord Christ says is not an easy thing. Sir, while the world is in your heart, in your love and af- fection, " the love of the Father is not in you," tliough you give much to the poor. As the young man, who was very rich, wanted one thing, so do you ; that is, true fiiith and an interest in Christ. " Yon must be born again, or you caimot enter into the kingdom of heaven;" and tiiat you can never be, until you receive tlie Holy Spirit, and let in True Godliness, Whosoever receives me, receives the Spirit, and true and right principles ; such as these, that " all your own righteousness is as filthy rags ;" and that all works before grace, are dead works, and profit men nothing. Moreover, That Christ's righteousness, ex- clusive of all inherent righteousness, alone justifies a believing sinner. As concerning Pride, wliom you enter- tain, as a sweet and beloved friend, he hath been the ruin of many souls ; nay, and not only men, but angels also ; for it is thought he was the principal one who wrought their destruction, and from heaven cast them down to hell, and of angels of light, made devils. But, Sir, remember that word, " Pride goes before destruction, and a haughty spirit before a fall." What be- came of the great king of Babylon, Neb- uchadnezzar, for entertaining this fellow? Was it not Pride that brought him down, and turned him a grazing, to eat straw like oxen? Dan. iii. 4. Moreover, what became of Herod the Great, who was fond of this companion ? Did he not bring God's heavy wrath upon him in such a fearful manner, that a blessed angel was sent to smite him with death immediately, and he was eaten of worms? Acts xii. 23. Have you not read, that, "the day cometh which shall burn as an oven, and all tlie proud, and all that do wickedly, shall be as stubble ?" Hos. iv. 1. This haughty Pride is one of those seven things, as Solomon shoAvs, which God hates, Prov. vi. 16. If you will not, O Riches be persuaded from all I have said, to turn him out of your house, even take what will follow. Vain-Hope, I know, is one that hath kept up your spirits, and spoken peace to you all along ; but he will leave you like a false- hearted, and treacherous friend, when you come into distress. You hope to be saved, (and so did many thousands that are now in outer darkness ;) but alas ! what ground have you to build your hope upon ? " The hypocrite's hope shall perish ; whose hope shall be cut off, and whose trust shall be as a spiders web," Job xviii. 13, 14. Ah ! Sir, what will your hope avail you, though you have gained the world, when God taketh away your soul ?" Job xxvii. 8. And lastly, as to your chosen friend Cov- etmisness, he is made up of idolatry ; and what can be more detestable to the Lord ? He is indeed the ringleader to almost all manner of wickedness ; nay, there is scarce- ly a viler and more abominable wretch breathing on earth, therefore justly called, " the root of all evil," 1 Tim. vi. 10. He hath taught many to play the thief, others to commit treason, and others to murder innocents for their inheritance ; he is guilty of bribery, usury, extortion and oppress- ion : it was he that made poor Achan lose his life : he also contrived the death of Na- both and his sons ; and, more than all, he tempted Judas to sell, and basely to betray my dear Lord and Master Jesus Christ, for thirty pieces of silver. Do not blame me, therefore, if I bear so hard against him. Moreover, I can seldom get one foot into any rich man's house through his means; it is he and his companions who keep me out: he liath, tlirough his hard lieartedness, almost famished all die poor, 32 TRAVELS OF TRUE GODLIx\ESS. both in city and country ; and hath also of late very near betrayed my whole interest that I have in the world, into the enemy's hands : he hath also grievously corrupted many who profess kindness to me, by en- cumbering their minds so with the affairs of this life, that they cannot find the way to the church. When they should be hear- ing God's word, he forces them to abide in their shops ; nor will he suffer many of them to take a little time to pray in their families, nor in their closets. He has also exposed many of my poor ministers to ma- ny great straits and necessities, by which means their heads have been so filled with the cares of this life, that they have been incapacitated to preach the gospel as they ought to preach it ; nor can they get such helps as are necessary, and all because of him. Nay, he hath almost undone every nation, by corrupting the law, and subvert- ing justice, causing judges to judge for re- ward, and lawyers to plead more for fees than equity; and hath spoiled commerce, for he hath monopolized trades and com- modities, so that many men have been un- done by him. I cannot. Sir, reckon up all his horrible crimes ; and is this he you so dearly love? And must I be slighted and disregarded by you through the love you bear to him ? Alas ! Sir, he will bring your soul, if you follow him, to destruction. Pray, what became of Ananias and Sapphira, whom he forced to tell a lie to the Holy Ghost? Acts V. 1—4. Who was it tliat caused the young man in the gospel to iall short of heaven, and to go away from Je- sus Christ very sorrowful, and Demas to turn apostate, and embrace this evil world ? Was it not Coveioiisness ? Ah ! Sir, take heed of this miscreant; for though some wicked ones of the earth may bless you, yet he will cause God to hate you. See what David saith, " The wicked boasteth of his heart's desire, and blesseth the cov- etous, whom the Lord abhorreth." Psl. x. 3. Consider these things, and be persuad- ed to put away all these deceitful compan- ions, which you have a long time nourish- ed in your house. Oh ! that you would now at last, before I leave you, hearken to my counsel, and receive me into your house, and renounce that monster you have lately embraced, who calls himself by my name ! What do you say. Riches? Riches. Do you think I shall give enter- tainment to you, and lose all my great hon- or and credit amongst men? Godli. Is not that honor that comes from God better than all the vain honor poor mortals can give you ? You have, 1 am sure, a rare example to follow in this case : remember Moses ; he was not of your mind. Some rich and noble men have, for my sake, denied themselves all the glory of this world, and accounted the reproaches of Christ greater riches than earthly honors and the pleasures of sin, which are but for a season. Riches. If others were such fools to dis- grace themselves, what is that to me ? Godli. Sir, I perceive your condition is miserable, for you seem to be hardened ; and whilst you have had gracious means alibrd- ed you, to bring you to repentance, you are grown worse and worse : however, let me tell you, if you die before you have em- braced and received me into your house, you will perish in your sins, and hell will be your portion forever. Those who reject me, reject God and Jesus Christ also ; and to tell you the truth, all this time I have been at your door, the Lord Jesus hath stood waiting Ukewise. Riches. Leave your canting. Do you begin to threaten me ? am I not my own master ? would you lord it over me ? I per- ceive what you aim at : you would have me entertain you that so your poor despised offspring may take advantage of me. I could find in my heart to be revenged on you, and set all the rabble of the town upon you. Sirrah ! I have considered the busi- ness, and have had advice what to do from two able counsellors, Dr. Self-Love and Sir Worldly- Wisdom. Godli. Sir, St. Paul did not take advice of those two depraved, degraded counsel- lors ; that is, " he consulted not with flesh and blood." Riches. Will you not leave your prating? You are called Godliness, but that is not your name: you are, I understand, a fac- tious ye/Zow, and your name is Stubbornness, alias Singidarity ; one may know what you are by the many names you go by. Know you, therefore, friend, that I have received the Thnie Godliness already, and him will I keep. He is indeed an honorable person, one whom great men love, and is in favor with the princes of the earth: but as for you, I see no encouragement for any one to respect you ; for as most people in all na- tions speak against you, and hate you, so you would, I know, soon spoil all my joys, and bring nothing but sorrow and fear along witla you. I must not so much as make a false statement for my advantage, but you would threaten me with eternal ruin ; nor go to a tavern, and by chance take a glass too much, and let now and then an oath slip, but you would stir up my stCAvard, Conscience, to censure me unmercifully; but I shall teach him his place. Beside, if I should not give to the poor according to your humor, I should be censured and con- demned by you as a wicked person ; yea, and most of my habitual desires you would call hurtful lusts, and say they must be mortified, and that my greatest favorite must not be spared. 1 perceive what a fool you would make me; be gone fr'^'^ my TRAVELS OF TRUE GODLINESS, 33 door, or I will call one of my servants, who shall drive you out of the town. His anger now rose excessively, and he began violently to thrust Godliness from the door^ which no sooner did his chaplain, Mr. Redder^ perceive, but he came to his assist- ance, with cruel rage, being stirred up by Envy, and accused Godliness in a most hase and cruel manner, calling him all the vilest names he could devise, enough to make any ignorant and unthinking man conclude True Godliness was a hateful companion, and before all things to be avoided and discoun- tenanced. His chaplain also warmly chal- lenged him to dispute with him, and bois- terously urged that text, " Be not righteous over much, neither make thyself over wise ; why shouldest thou destroy thyself?" Eccl. vii. 16. He thought with this one weapon to have knocked True Godliness down, and have spoiled his traveUing forever. But he soon answered and said, that no man could be truly righteous over much, nor have too much of that pure wisdom that is from above ; but that a man might, he told him, under pretence of righteous- ness, do more than God required of him, and so be righteous over much, (as the Pa- pists and otliers are,) and thereby destroy himself, since will-worship was of such an abominable nature ; and that a man also might be over wise in his own conceit. At this answer the dispute ended: and Riches perceiving his chaplain was worsted, disliked True Godliness much more, and raised all the rabble of the town upon him ; among which were Pride, Ignorance, Wil- ful, Hate Good, Outside, Riot, Wastefid, Hard Heart, Giddy-Head, Pick-Thank, Roh-Saint, and other such ill-bred fellows. And moreover he affirmed, if he were not gone soon, he would send for the two con- stables, Oppressimi and Cruelty, to put him where he should be safe. Upon which. Godliness was forced to get away and hide himself, or else he had been cruelly beaten, or basely put to death : but he, being out of their reach, by the providence of God escaped without injury. Godliness being thus forced to leave Riches^ door, Vice and Ungodliness took the full possession of his house, and Godliness went on his way, grieved to see how he had hitherto been slighted and abused. CHAPTER IV. Godliness, in his Travels, came to a Cot- tage, where dwelt one called Poverty, with whom he earnestly desired to make his Abode, but was denied Entertainme'ivt. Godliness, finding how basely he had Vol. 3.-E. been served by Riches, and that he could not, with the strongest arguments and mo- tives imaginable, get entertainment with him, travelled farther : and at last chanced to come to a small village, at the farthest end of which, (upon the common,) he espied a little cottage ; a poor old ruinous building, the windows of which being broken, they had crowded into the holes some old clothes, to keep out the cold ; and, by its being propped up, it seemed as if it was ready to fall. But, however, he remembering what his blessed Lord and Master said, "the poor receive the gospel," resolved to go thither, for he " is no respecter of persons." He is as willing to be a guest to the poor as to the rich, and to dwell with the peasant as with the prince, or to make his abode in a cottage as in a palace. Being come up to the door, he understood the man's name who dwelt there was Poverty. Now Godr liness knocked five or six times before he had any answer : but at last, being between sleeping and waking. Poverty asked, (though very faintly,) Who is there ? Who is at the door? Godli. A friend ; my name is Tnie God- liness. Pov. I have heard of your name, yet know you not: and moreover, I was forbid formerly to entertain one who goes by your name ; and it may be you as far as I know. I have heard that many thousands, through your means, have lost their lives as well as their estates. And though I have not much to lose, yet my life is as dear to me as any man's. Godli. I will do thee no wrong, my friend ; but contrary-wise, if you open the door and kindly entertain me, you shall find me the best friend that ever you met with. Pov. You speak well ; but what is it you will do for me ? Have you any money to impart, to procure food for my family, or clothing for my almost naked children ? Godli. I cannot at present assure thee of worldly good things : I do not proffer men money, or hire them to open their doors to me : if I am not freely and heartily received, I will not come in at all. Friend. I do not trade in gold and silver ; but this I will promise, if thou wilt kindly let me in, whatsoever good thing the Lord sees thou dost need, thou shalt, upon the word of Christ himself, have it. " Seek first the kingdom of God and his righteousness, and all these things shall be added unto you." Matt. vi. 33. You complain of want; come open to me : do you not remember that word, "They that fear the Lord shall not want any good thing ?" Pel. xjcxiv. 10. " The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly." Psl. Ixxxiv. 11. What dost thou say. Poverty ? 34 TRAVELS OF TRUE GODLINESS Pov. I am in a very low condition : what you mean I cannot tell ; but this I know, my head and heart are filled about other things. Alas ! what can you think to meet with, or expect from me ? Do you not see what a number of poor, hungry and ragged children I have ? It is enough for me to get bread for them : I must leave the things which you talk of to my betters ; I mean such who have more time to mind them, and are better learned. I cannot tell what to say to you. Truly, Ave poor folks in the country think it is godliness enough for us to bear an honest mind, and pay truly for what we have, and go to church now and then, to hear some good prayers, and say the Creed, the Ten Commandments, and the Lord's Prayer, sometimes at home, when we come from work, if we do not chance to fall asleep first ; but if I thought it would be for my profit, I would open to you. Godli. Poverty, I will assure thee it will be infinitely for thy advantage ; hEist thou not read — Pov. I cannot read. Sir. Godli. But have you not heard then of that word, " Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come," 1 Tim. iv. 8 ; and that word, " Godliness with cententment is great gain?" And now, because I see you are weak, I will tell you of some of those great blessings you will gain, if you receive me in truth. Whereso- ever I come, I bring reconciliation with God, pardon of sin, peace of conscience, and joy m the Holy Ghost ; I teach men to be dili- gent and frugal, and so help them to a de- cent competency ; nay, I raise men to honor too ; I will make thee a son of God, an heir of heaven, and at last set a crown of endless glory on thy head. What dost thou say. Poverty ? Pov. I had rather have better clothes, and good provisions, and a better habita- tion ; these things suit my present necessi- ty ; but as touching those things you talk of, I do not well understand what they are ; they may be but fancies. Besides, what work will you set me about? I cannot en- dure hard labor. Godli. But stay, Poverty., what kind of fellows are those you have in your house ? Pov. What is that to you ; why do you rtot answer my questions ? Godli. Why then I will you ; you must believe in Christ, and very fervently read the Holy Bible, and every Lord's-day, with great reverence and seriousness, hear God's blessed word, and pray at least twice a day ; nay, and I shall teach you to be more pain- ful and laborious in your trade and worldly business ; but this, I know, cannot be done, unless you put away that horde of loose fellows in your house. Now Poverty had, it seems, divers base and lazy companions, who were all grand enemies to Tiue Godliness ; their names were Unbelief, Ignorance, Idleness, Waste- ful, and Fear-Man, together with some others. His own children, viz : Light-Fin- gers, Faint-Heart, and Carping-Care, were no better. Now, when he felt disposed to open to Godliness, these hindered him. First, Sloth and Idleness would not let him rise to call upon God, nor take pains to pull up the briars and thorns that grew in his heart ; by which means his field lay bar- ren and untilled, nothing growing therein, but what the ground brought forth natural- ly : nay, these made him of such a sluggish temper, and such a lover of rest, that he complained sometimes because he could not go without motion ; nay, he was unwilling to be at the trouble of feeding himself; therefore would wish that men might live as trees and plants do. I remember a very wise man told me, " That he hides his hand in his bosom, and it grieveth him to bring it again to his mouth," Prov. xxvi. 15, by the sad influence of these two lazy fellows, Sloth and Idleness. Unbelief told him that those things of which Godliness talked were mere fictions ; being unseen things, there was no reality in them , but when Poverty questioned the truth of what Unbelief spoke upon this account, and requested some explanations, then the wretch told him they were things far out of his reach, and that he had no part or lot in them : neither could they (if it were possible to obtain them) answer his present necessities. Light-Fingers told him, he had been for a long while his best friend ; and if it had not been for liim, he had been starved long before now. Distrust agreed to the discourse of his thieving brother, and positively said, if he turned Light- Fingers out of his house, (as he knew he must if Godliness came in,) he would certainly beg from door to door. Wasteful told him, that True Godliness, if entertained, would not suffer him to buy such good provisions as he was used to do, on trust, unless he knew he was able to pay for them ; and that he would not suffer him to go any more to merry meetings, and ca- rouse amongst good fellows at the bar-room, nor recreate himself at cards, bowls, nine- pins, and other sports, for money, on holi- days ; and that he must be content with such things as he had, and never lose a day's work to gratify the lusts of the flesh, and that also he must change his company; which particularly was grievous tor Poverty to hear. Carping- Care filled his head so full of distracting thoughts, that he had not time to think of God, Christ, nor his own soul, from one week to another; but his orreat TRAVELS OF TRUE GODLINESS. 35 study was either to think where to borrow money, and so get more in debt, or else how to pay what he owed, to get out of debt, or how he should obtain employment. By this means he was filled with sad thoughts, not knowing how he should procure food or clothing for the future. Besides, it could not go out of his mind, but that at one time or other he should be arrested, and thrown into a jail, having many times fearfully broken his word. Faint-Heart and Fear-Man represented to him the danger he would be in upon many considerations, if True Godliness was enter- tained. For, first, they told him how contemptible real godliness was grown, being of very little credit or esteem amongst men by rea- son of Vice, which was never more rampant and popular; insomuch that True Godli- ness was likely to be driven out of the world. Mr. Riches, who is lord of the manor, hath beat him away from his door, and hateth him with a perfect hatred ; now, if you en- tertain him, he will soon hear of it, and so will become your deadly enemy, and will pull down your cottage, or warn you out, or be sure not to let you have a farthing of the poor's-money, nor ever set you to work any more ; and what will become then of your poor wife and cliildren? Nay, said they, we will tell you more; do you not hear what cruel edicts have been made against Tnie Godliness ? And how many of the Protestant churches have been pulled down and utterly demolished ? And how he is persecuted almost every where 1 A more liberal and pleasing form of religion is now becoming popular, and will in a lit- tle time be generally embraced, and they who entertain T-ue Godliness must expect to be reproached and reviled, nay, murder- ed. Besides, do you not hear that many who have for a long time entertained him, have lately turned him out of doors ? they are weary of him, or afraid to own him ; and is this a time for you to think of em- bracing him? Poverty (said they) pity yourself, and have more wit ; you are poor enough already, and this is the way to make yourself more miserable. If Riches will not entertain him, who hath many advanta- ges to relieve and help himself in distressing times, and sad exigencies, over what Pov- erty hath, or can promise himself, there is no ground of encouragement for you to open to him. Upon this poor Poverty resolved not to let Tnie Godliness have a lodging in his house, but rather, instead thereof, to put stronger bolts and bars on his door. God- Imess having waited to hear what these Godli. Well, Poverty, I expected but little less from you when I perceived you were resolved to hearken to those graceless companions and wicked children, for they would do their worst to keep me out ; but I shall now, however, to undeceive you, an- swer them all. As to those lazy companions, Sloth and Idleness, who would not wish you to labor for the good either of body or soul, they have in part brought you into this poor and miserable condition. Oh ! how many have they brought to beg their bread from door to door ! and stirred up others to rob, steal, and commit horrible murders, to uphold them in their loose, lazy, and ungodly lives ; by which means they have brought, and daily do bring, a number of men and wo- men to the gallows ; but the greatest mis- chief they do, is to the souls of men ; for they cast thousands into such a deep sleep, that they will never awake till they lift up their eyes in hell. They will not suffer them to labor to find out their danger, till it is too late ; and others, when they do per- ceive their woful condition, are hindered by them from endeavoring timely, and in a right manner, to get out ; they many times cry, " Lord, help us !' and " Lord, have mercy upon us !" but never strive to take hold of the offers of his grace and mercy, by cleaving to Christ, and leaving their abominable wickedness. It is the idle soul that suffers hunger, who shall beg at har- vest, and have nothing; though there is bread enough and to spare in God's house, yet they will not suffer you to seek for it ; but cause you to cry, " Yet a little sleep, yet a little slumber, yet a little folding of the hands to sleep." Prov. xxiv. 33. Is it not sad, notwithstanding your house is on fire, you cannot through Sloth and Idleness rise up ? You are just ready to drop into ruin, and yet will not endeavor to deliver your own soul. O remember that word ! " Take tlie slothful and unprofitable servant, and bind him hand and foot, and cast him into outer darkness ; there shall be weeping and gnashing of teeth." Matt. xxv. 30. And then. As to Light-Fingers, he is a thief, and if you follow his dictates, he will bring you to the gibbet; besides, "No thief shall enter into the kingdom of God." 1 Cor. vi. 10. Wasteful, his brother, is almost as bad as he. It was this vain fellow tJiat brought the poor "Prodigal to eat husks with the swine," Luke XV. It is he who not only causes you to waste, and foolishly spend your money, but also your precious time, which should be improved for the good of your perishing soul. Poverty, can it do you any harm to eTiemiee of his would say, and perceiving! be taught to become a better husband, and they had now done, he broke silence, andjnot to consume the little you sometimes get, began to speak after this manner. amongst riotous company, which might be 36 TRAVELS OF TRUE GODLINESS. a great comfort to your poor wife and chil-lthe using? And as they are corruptible, dren? Let me now appeal to my neighbor so likewise they can never satisfy nor fill Morality^ whether there is any ground for you to refuse to entertain me, because I teach you to be content with mean things, hard fare, and put you upon severe labor, and tell you not to run into debt, unless you know how to pay it. Ignorance is a murderer; and hatli de- stroyed millions of souls : tliough there was a time indeed when God seemed to wink at him ; Acts, xvii. 30 ; that is, did not lay (as it were) his hands immediately upon him ; he now is left altogether inexcusable, be- cause God hath afforded you a sufficiency of light, to bring you to the true knowledge of salvation, the necessity of faith and true godliness, if you would escape the damna- tion of hell. I found Unbelief the other day with Riches, and indeed I can come to no one's door, but I find him within. He affirm that all my promises are fictions ; being un- seen things, they have no reality in them, or things to which you can never attain ; and if you could, yet they could not answer your present necessities. If you would give credit to such a notorious liar, murderer, and blasphemer, who certainly, in a sly and treacherous manner, seeks to stab you at the heart, who can help it ? Are Christ's promises of grace and peace here, and glory hereafter, because not seen with ex- ternal eyes, fictions 1 He will tell you also, ere long, if you will believe him, that there is no God nor Devil, Heaven nor Hell, be- cause not visibly seen with eyes ; he may suggest the one to you, as well as the other. Come, Poverty, thousands of my children, by blessed experience, have found my prom- ises no fictions nor idle fancies, but things full of realit}^, marrow and fatness : " O taste and see how good the Lord is ! " And . why may not you obtain these glorious good things, viz : union and communion with God, pardon of sin, peace of conscience and joy in the Holy Ghost, as well as oth- ers? They were commonly given in the time of the gospel to tlie poor. Come, Poverty, these tilings are thine, (as sure as God is in heaven,) if thou wilt but let me in ; poor Lazarus understood them, and experienced the sweetness of them, and shall through eternity. And then, lastly, have you nu need of those good things of mine, because they may not so directly an- swer your outward necessity ? Are not the necessities of your soul more to be minded than to get store of meat, drink, clothes, silver, and gold ? Wiiat are all these things to the love and favor of God, an interest in Christ, and a right to the kingdom of heav- en ? How soon, alas ! may your life be gone, and what good will these things do you then ? Do you not see they perish in the desires of your soul, nor do they suit the necessities thereof Consider, can any of these things make thy soul happy ? Can gold or silver enrich it? Or the rarest worldly dainties feed it ? Or wine cheer it? No, Pocerty : if thou hadst the things of this world in abundance, yet till thou lettest me in, and makest me thy chief companion, thy soul will be miserable. What is it to have plenty of all good things, and no God, no Christ, no pardon, no peace, but contra- ry-wise, the curse of God, horror of con- science, and ruin at last? Thou wilt, Pov- erty, become more happy if thou dost open thy door to me, and thou and I dwell to- gether, than the proudest monarch of the earth : thy comforts, inward peace, and joy, will excel theirs, and thy riches be more abundant in quantity, besides the rare and excellent quality of them ; nay, and thy glory will be far more transcendent; and besides, it will abide with thee to all eter- nity. As touching Carping-Care, he hath al- most broken thy heart already : he will not let thee sleep in the night ; but by telling thee of thy wants and necessities, sadly disturbs thy mind, but never gave thee a farthing; and why shouldst thou hearken to him any longer ? He is thy utter enemy as well as mine. Turn him away, and Christ will care for you. He has depressed thy very spirits, and weakened thy body, marred thy senses, es- pecially the spiritual senses of thy soul ; so that thou canst not think one serious thought all the day ; nay, when Sloth and Idleness will let thee go to hear God's word, he fol- lows thee thither too ; and so confounds tliy mind with wandering thoughts, that devo- tion is spoiled, and you can profit nothing ; therefore, I beseech you, thrust him out. Distrust, that faithless fellow, sets on this base Carping- Care, to perplex thy mind; and this is not all ; for he tells thee, if thou turnest Ught-Fingers out of doors, thou wilt certainly go a begging. Come, P&iy erty, they are a pack of sad villains, set on by their great master Apollyon, to bring thee to shame, as if tlierc was no way to live, but by breaking God's commandment, " Thou shalt not steal." And is not he a wretch that sliall call into question the care and faithfulness of God, whose promises are to feed and clothe thee, and to supply all thy necessities in the way of thy duty, so that thou shalt " want no good thing" (as I stated before,) tiiough thou possibly mayst think that good for thee, which God knows is not? Isa. xl. 11. Psal. xxiv. 9, 10. And now, in the last place, let me speak a few words to those cowardly fellows, Faint- Heart and Fear-man. Isa. li. 12. TRAVELS OF TRUE GODLINESS, 37 They would have you fear man more than God ; and yet I am ready to believe some of their words take as much place upon your heart as any thing you heard from the other. They say I am grown here of late very contemptible, and am of very little esteem or credit amongst men, Isa. liii. 3, and that I shall ere long be constrained to fly into a corner to hide myself. To this I answer, I never had much es- teem amongst great men ; nay, in every age of the world very few gave credit to me ; and now being come almost to the end of my travels into the last and worst age, I expect no other usage. How should I have many to admire and fall in love with me, when the Bible positively says, "All the world wondered after the beast," Rev. xiii. 3, that is, they were in love with, and ad- mired Counterfeit Godliness ? and the truth is, I marvel not at it, because the False Prophets have ever been more readily em- braced than the True, and their words gen- erally believed. •' If another comes in his own name," saith Jesus Christ, "him you will receive." The reason is easily dis- cerned : Because they soothe the people in their sins, 1 Kings xxii. 13, 22. Alas ! do not you see how Counterfeit Godliness gives liberty to men to please their sensual lusts, teaching an easier way to Heaven than I ever did or can ? for I always taught, as at this day, the doctrine of Self-denial, Mark viii. 34, the necessity of faith in Christ, re- generation, and mortification of sin, &c. John iii. 5. They say, I shall ere long be forced to fly into some corner ; if it should chance so to come to pass, wo be to you; and indeed you had the more need with all speed to receive me into your house, lest if I retire you find me not, and so perish in your sins. John viii. 22. Again, What though Riches hath reject- ed me, he never had much kindness for me, but was generally my enemy ; and where- as they say, he will be displeased with you, and warn you out of your house, if you entertain me, what then? Christ will re- ceive you into his house, and you had bet- ter possess him lor a friend, than any prince upon the earth: "When my father and mother forsake me," saith David, " the Lord will take me up." Have you not read of that poor man whom the Pharisees excom- municated for cleaving to me, and how the Lord Jesus graciously received him ? John ix. 35. Come, Poverty, do not fear the worst that men can do ; God will help you, and he is above them all ; and it will be but a little while before that word shall be made good, "Your brethren that hated you, and cast you out for my name's sake, said, Let the Lord be glorified ; but he will appear to your joy, and they shall be asham- ed," Isa. Ixvi. 5. Alas ! man, the time is at hand when all will be undone, and be forced to cry out. Wo, wo, wo, that ever they were born ! except those who have made me the joy and delight of their hearts. Say to the righteous, " it shall be well with him ; wo to the wicked, it shall be ill with him," Isa. iii. 10. It is sad, indeed, to see any leave me in my adversity; but they were false friends, and let them go, John vi. 66 ; but do thou but kindly embrace me, and I will keep thee from falling ; nay, thou shalt find me a sure refuge and defence to thee in the day of distress, Psl. ix. 9. Yea, and I will store thee with such good things as the rich have not. I am resolved to feast thy soul continually, and never leave thee nor forsake thee. Isa. xxv. 6. Come, thou and I shall live most happily together, notwithstandig thou art poor, if we can but get my dear friend Content to dwell with us. 1 Tim. vi. 6. What dost thou say, Poverty 7 Shall I find admittance? Notwithstanding all that Godliness could say. Poverty Avould not give way to him, but began to give him reviling words, say- ing, he was born a gentleman, though he was fallen to decay ; and that he would not suffer such tumults at his door ; for it seems while Godliness was praying and pressing for entertainment, one Persecution, the off- spring of Adam's eldest son Cain, Gen. iv. S, had collected many wicked fellows to- gether, to drive Godliness away from Pov- erty''s door : so by the opposition within doors and without. Godliness found no lodg- ing there ; yea, and finally escaped not with- out many bitter threatnings, and blasphe- mous words. Now, one reason why Riches and Poverty did not receive Tme Godli- ness, was, because Consideration dwelt with neither of them, who, being a grave counsellor, might possibly have given them better advice, than to deny entertainment to so estimable a friend. Godliness, after this, began to be at a stand which way to travel next; but hearing of one Youth, who hved not far off", he resolved to see whether he might not get a dwelling with him, be- cause he was one that his commission par- ticularly directed him to visit. CHAPTER V. Godliness applies to Youth, who pleads va- rious Excuses, and at last utterly de- clines receiving him ai present. Not discouraged with the mal-treatment from which he had just escaped. Godliness hastens to Youth, whom he perceives en- joying himself in the shade of a beautiful grove, attended by his companions. 38 TRAVELS OF TRUE GODLINESS. With difficulty could he obtain any no-| tice ; and when he did, Youth looked on him with some rudeness, and inquired, with visible resentment at tlie intrusion, who he was. GodlL Your true friend and well wish- er, Godliness. I have come to offer my company and services, and am ready not only to teach you how best to enjoy this present life, but the only method of es- caping the awful evils of the world to come. Youth. Dear Sir, I am not so ignorant of the sources of deliglit as to need your counsel ; and as to the future dangers, of which you spealc, I mean to guard against them. And beside, do you think me a wicked reprobate? I mean to injure no one in my gaiety. My moral character is without a spot, I assure you. Go to the old cruel misers, and to thieves, and such wicked persons, and reform them ; as tor me, 1 have no need of you at present. Godli. Aye, Sir, but you need my Mas- ter's righteousness. Rev. iii. 17, 18, and also a part in his kingdom ; and these are some of those glorious commodities I have to bestow upon you, il' you will entertain me. Youth. Aye, there it is ; I perceive I must entertam you, if I would have them : but I tell you plainly, your company does not suit my age. Sir, you will spoil all my pleasures, if I receive you. You will cause me also to abandon these dear friends and companions who rejoice my heart by their delightful society. Now, those he called friends were Pride, Waiiton, Vain-Glory, Love-Lust, Ambition, Gay-Clothes, Gamester, Please- Friend, Time-Server, Scornful, Hate-Good, and Scoffer. Godli. Young man, believe me, those pleasures and delights upon which your heart is so much set are very hateful to God. and also abase your noble soul, which is of a sublime extraction. Farthermore, hear what wise Solomon saith, " Rejoice, O young man, in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes. But know, that for all these things, God will bring thee into judgment." You will pay dear at last for all your sensual pleasures. Youth. But for all you say, wise Solo- •mon made trial of all the delights of the children of man before he condemned them ; and so will I too, as far as I can. Godli. It is true, Solomon did so ; and doth he not, by the sad experience he had of them, tell you, " All was vanity and vexation of spirit?" Come, Son, you had better believe the poison in the cup is dead- ly, than taste of it. Youth. Sir, pray speak no more ; I have not yet sowed all my wild oats ; let me alone. In due time I shall send for you, Godli. Let me rather persuade you to remember that " he that soweth to the flesh, shall of the flesh reap corruption." Gal. vi. 8. You had better sow to the spirit. And now I will inform you what kind of crop you will have at harvest by sowing to the flesh. Yoidh. Why, Sir, what crop shall I reap? Godli. You are likely, in the first place, to reap in this world a crop of disappoint- ment and regret, as the fruit of your folly and irreligion. Secondly, you will reap a crop of infamy and reproach ; for " »in is the shame of any people." Prov. xiv. 34. And it will be a wonder if you reap not a crop of want and beggary too in the end. Thirdly, you will reap a crop of horrible and unsupportable guilt, Prov. xviii. 14, by which means your conscience will so tor- ment you, that you will not be able to en- dure it, unless you go on in this ungodly course so long, that it is seared with a hot iron, and then you will reap a crop of all manner of foul and detesUible pollution ; yea, such corruption, that will cause God to loath your soul. Fourthly, you Avill reap also a' crop of all the fearful plagues and curses that are in the book of God pro- nounced against wicked and presumptuous sinners, Deut. xxix. 19, 20, 21. And last- ly, at the great and terrible day of judg- ment, you will reap a full crop of God's eternal wrath and vengeance ; a crop of endless torments in hell-fire. Matt. xxv. 41. Now, if you hke to gather in such a harvest, go on and sow your wild oats plentifully. Youth. Sir, I intend to sow other seed hereafter; I desire only a little liberty in these my youthful days: if you should call at my door when I am old, I shall be will- ing to entertain you ; nay. Sir, I do prom- ise you, I will then open my doors to yon. Godli. Alas ! my young friend, present promises to open hereafter to God and True Godliness, seldom end in real performance : he who promised to go and work in his mas- ter's vineyard, went not. Matt. xxi. 30. Such who put me off with promises to be- come godly hereafter, it is evident, purpose to be wicked for the present. Besides, do you know you shall live to be old ? Or, if you should, that God will send me then to knock at your door ? Nay, and let me tell you, if I should then visit you, I fear it will be to no purpose, because. Sir, you ripen apace already in wickedness, and sin isof a harden- ing nature. Evil habits are not easily chang- ed ; the Ethiopian may as soon change his skin, or the leopard his spots, as you may learn to do well, Jer. xiii. 23, and open to me, when you have been a long time accustom- ed to do evil : therefore open to me now. TRAVELS OF TRUE GODLINESS, 39 Youth, Sir, you will raise my temper presently, if you leave not off your canting. You are, I am sure, a gentleman for whom few or none care. Have any of the rulers and nobles of the nations embraced you ? John vii. 48. Why do you not see if they will entertain you ? Godli. Nay, pray be not offended with me ; I seek your profit ; I will do you no wrong. You shall not lose any thing in the end by me, though possibly you may have to part with something for my sake ; but if you do, I will repay you again an hundred-fold in this world. Matt. xix. 29; and in the world to come you shall have life everlasting. And what though not many mighty, and not many noble ones do love me, or will entertain me, 1 Cor. i. 26, it is not because I do not deserve esteem from them, but because they are incensed against me by the devil, and are so in love with Vice^ my mortal enemy. Sir, I am abused, and rendered very odious by wick- ed men, as if I were factious, restless, and seditious. Acts xxiv. 25. And this is the reason why I am so slighted and contemn- ed. Youth. Aye, and to speak the truth, I cannot believe but you are the cause of all the present discord, animosities, and confu- sions that are amongst us ; for since you came into this country, what disputes, con- tentions, and distractions, have been here ? Godli. I and ray children ever, I must confess, were thus censured and falsely ac- cused, though never so stigm.atized as now of late, Isa. viii. 18. Jerusalem of old was called a rebellious and bad city, because I dwelt in it; and my enemies said of old time. Sedition had been there, and that it was a great enemy to kings and govern- ments, Ezra iv. 12, 15. But it is no mar- vel I am thus abused, considering my Lord and Master himself was loaded with like calumnies, John x. 20, being accused with sedition, and called an enemy to Cgesar like- wise. But let not this discourage you from receiving me, for all these things are utter- ly contrary to my nature, and abhorred by me and all my good friends. Youth. It will not be for my honor to give you a reception; I shall be derided and scoffed at, should I do it, and be look- ed upon as a foolish person : therefore pray depart. Godli. What if you lose the honor of this world ? — I will raise you to far greater : "For honor and riches are with Christ; yea, lasting riches and righteousness." Prov. viii. 18. John xii. 26. They that re- ceive me, and serve Christ, God will honor. Youth. Pray let me alone until another time, until I am a little older. Godli. Sir, my Master commands you to " remember him now in the days of your youth," Eccles. xii. 1, and to remember him, is to embrace me : and let me tell you, to reject me, is rebellion against him who is the King of kings, and Lord of lords, John xii. 48. Shall not what he requires be done ? Youth. I have other business at present of greater concern than to attend on such a guest ; take your answer, therefore, and be gone. Godli. Do not mistake yourself To receive me, and to lead a godly Hfe, is bu- siness of the greatest concernment. Were you not made and sent hither on purpose to serve and honor your Creator, and not to live like an irrational being, and serve the enemy of all righteousness, as hereto- fore you have done? Isa. xliii. 21. Acts xvi. 27. If you do persist in these courses, be asssured you will perish in hell at last. Upon this the young gallant was in a great rage, and swore he would be reveng- ed on him, and on all his friends, if he did not keep at a distance. And presently all his companions and attendants, mentioned before, stirred him up to fall upon Godliness immediately, and force him away. Pride swelled; Fam-G/or// vaunted himself ; and both bid him disdain the proposal Godli- ness had made. Tinie-Server and Please- Friends bid him mind what was the cus- tom of the times, and do as other youth did. Scornful looked with contempt upon True Godliness; Gamester., set him to play at cards ; Love-LvM enticed him to the abodes of infamy ; Scoffer and Scorn- ful jeered and derided him : nay, and not only so, but made base songs of him ; and Hate- Good commanded them all to fall upon him, and banish him out of the world. And had it not been for fear of some neighbors, though they were but moral people, he had doubtless been utterly trodden down under their feet. But happily he escaped this time also, and got away, leaving the poor deluded YoiUh to himself, resolved to grat- ify his own sensual and luxurious appetite. CHAPTER VL Godliness at the Door of Old-Age ; the Beasons why he refused to entertain him. Godliness, being rejected both by Rich- es, Poverty, and Youth, resolved to see whether he might not be entertained by a certain decrepit and feeble person, called Old- Age, concluding with himself, that it was very probable his dear friend. Consid- eration, whom he had a long time souglit for, might lodge in his house ; for, said he, surely Wisdom, though he dwell not with Riche.t, Poverty^ nor YoiUh, yet doubtless 40 TRAVELS OF TRUE GODLINESS he doth with the aged, Job xxxii. 7. He therefore made directly up to his door, where he knocked and called a considera- ble time without any answer ; but at last Old-Age inquired who was at his door. Godli. Your real friend, TV-we Godli- ness, who would fain have a lodging with you. Old- Age. Godliness! I have heard, I think, of you, but do not know you. Be- sides, I am not able to rise up from my chair to let you in. I have such a weak and crazy body, and am so full of pains and aches, that 1 have enough to do to sus- tain my own infirmities: pray come anoth- er time : do not now trouble me. Godli. Alas I Fatlier, you may not live another day ; death may seize you beibre to-morrow morning, Prov. xxvii. 1. Why should you put me off? I came to you when you were young, and then you stated that you could not welcome me, because you had not sowed all your wild oats, and you were too young, and I was not a fit companion for Youth. Moreover, you then said, when you were old, you would let me ill ; and will you put me off row too ? But all the means Godliness could use were of no avail ; Old- Age was settled so on his lees, and had had such rebellious servants and children, that they would not suffer him to show Godliness the least fa- vor, Jer. xlviii 11. The names of some of them were Weary-Limbs, Dim-Eyes, Peevish, Hard-Hearty Iinpenitency, Self- Conceit, Enmity, Unbelief, and Ignorance ; with many more of the like sort. The first I named were his own natural off- spring, and somewhat younger than the rest. Hard-Heart he had nourished and fed continually from his youth, for Godli- ness found him at his house when he gave him a visit in the prime of his days ; but now he was grown very stout, stubborn, and obdurate. This fellow made Old-Age not to regard at all tlTe threats of God. And he was so void of pity, that he stirred Old-Age up to stifle poor Conscience, who kept his accounts, and at every turn to tread him under foot, if he had at any time so much light and power as to tell him of his debts, viz. what abundance of abominable sins he had committed against God ; and not only so, but not to regard or pity the sad , estate of his own soul. Nor did he con- cern himself with the low condition of God's church, but would curse and swear, and tell many storie.'? and lies, and now and then be drunk, notwithstanding he was even ready to drop into hell ! And all this comes to pass through the evil nature of this Hard-Heart, and his companions En mity and Unbelief. These three had also bred up another graceless inmate as bad as themselves, one Impenitency ; so that all that could be said to him by Godliness, and his servant, Theology, concerning the detestable nature of sin, and his miserable condition, yet he could not be brought to repent, nor to let one tear fall for his sins ; so that that word of the blessed apostle was made good in him, "But after thy hard and impenitent heart, thou treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds." Rom. ii. 5, 6. Ignorance was in Youth's house, and in Poveity''s house, but not such a sottish Ig- norance as seemed to be with Old-Age ; for he aflirmed that God did not trouble himself to take notice of what men did be- low, but was taken up about high matters in heaven ; neither indeed could he believe that he saw through dark clouds. " Is not God," saith he, ''in the height of heaven? and behold the height of the stars, how high they are ! And how doth God know ? Can he judge through the dark clouds? Thick clouds are a covering to him, that he seeth not ; and he walketh in the circuit of heaven." Job xxii. 12, 13, 14. Moreover, he and Unbelief told him that he had as good a heart as the best ; and that to hear and read some good prayers, and to mean well, was godliness enough for him. Besides, they would not suti'er him to believe that God ever cast any of his creatures, whom he had made, into a lake of fire and brimstone. Nay, he was almost persuaded by them to believe there was no hell at all. As it regarded heaven, they told him there might be some such state, and that though he might not have so elevated a place there as some men, yet he should get in among the crowd and find some corner, for heaven was a very spa- cious place. Self- Conceit caused him to think so high- ly of himself, that notwithstanding all that Godliness could say to confute Ignorance and Unbelief, he did not regard it all ; for he said, they were all fools who troubled themselves about sin and anotlier world ; and that he Avho had lived so many years, understood better, and knew what to do ; and bid Godliness cease his importunity; for, said he, every tub must st&nd upon its own bottom ; and sure I am, God v/ill not cast away an old man. I was born a Chris- tian, and made a child of God, a member of Christ, an heir of the kingdom of heaven by my baptism, and would you persuade me to think my condition is bad at last? No, Sir, I understand what religion is very well. Do not mistake yourself, for I do not see that I am much pressed by our parson to strict godliness ; but to come now and then to hear prayers, and receive the sacrament, TRAVELS OF TRUE GODLINESS. 41 and this I am resolved to do. And though my condition is considered so bad by you, I am sure there are many in our parish, and good churchmen, as bad if not far worse than I. Godliness by this time perceived Old-Age was so hardened in his sins, and trained up by Ignorance for so long a time, that it was next to an impossibihty to think the evil habits he had got by being accustomed so long to those ways of Vice and Ungodliness, should ever be changed; and considering he was become so vuiteachable and self conceited, was resolved to leave him, not thinking it was worth his time to wait long- er at his door, nor give any reply to those base bred children and servants he kept in his house ; for Peevish made him so snap- pish that there was no speaking to hirri; remembering that word of the prophet, " Can the Ethiopian change his skin, or the leopard his spots? Then may you, who are accustomed to do evil, learn to do well." Jer. xiii. 23. Yet he could not but take pity on him, considering his age ; therefore he gave him the following general reply, and departed. Godli. Father Old-Age, it grieves me to find you thus blind, and hardened in your evil ways; and the rather, because I see your enemy, death, now standing with his sword drawn here at your door, ready to enter in, and hell is at his heels. Alas ! death, who now shakes his sword over your head, will soon sheath it in your heart. What will you do when you come to stand before God in judgment? There is but a little airy breathing between you and eter- nal burning : it is better to have your eyes open on earth, to bewail your sins, than to have your eyes open in hell to bewail your sufferings; though you will not let me in now, who would make you happy, yet you will not be able very long to keep death out, who will make you eternally miserable. Psal. Ixxxix. 84. It is sad you will not see your danger, till you cannot escape it. As I now stand at your door, saying, Open to me, but am not let in ; so you ere long will say, " Lord, Lord, open to me ;" but you will be kept out, for none but those who re- ceive me into their hearts on earth, will be received by Christ hereafter into heaven. Those who contemn Godliness here, will be contemned for their Ungodliness hereafter. Your poor, deluded soul, who thinks its state so good without grace and regeneration, will find it bad ere long, under wrath and condemnation : " For except a man be born again, he cannot enter into the kingdom of God." John iii. 3. This is the day of God's long-suffering, but quickly will come the day of your long-suffering ; for he whose mercy you have abused, while vou live, Vol. 3.— F. will let out liis vengeance against you to eternity when you die. Thess. i. 8, 9. Much to the same purpose he spake to him, and with deep sorrow left him to perish in his sins ! CHAPTER VII. True Godhness, after this, travelled towards the city Jerusalem, near to which was a small village called Religion, in which dwelt Mr. Legalist, at whose door he knocked. The cause why he did not en- tertain him. Godliness, havmg hitherto barely es- caped with his life, thought it now full time to leave those parts, where he had long travelled up and down, and suffered many hardships, (being generally slighted and contemned by all where he came) and to travel into some other country, amongst people (if he could find such) who were not so abominably wicked, or at least not such visible and open enemies to him as others were ; and he thought it might be best to bend his course towards Jerusalem; but before he entered Salem, he perceived a village lying near the city, and the name of that town he understood was Religion ; he therefore turned aside thither, and being informed that Mr. Legalist lived at the town's end, near Mount Sinai, he resolved to give him a visit, and immediately came to his door, where with great earnestness he knocked ; and he, being within, spake to this purpose : Legal. Who is at my door ? Godli. Sir, a stranger to you, though your very good friend, and one who would gladly have a lodging in your house. Legal. What is your name ? Godli. Sir, my name is True Godliness. Legal. I wonder much you should say True Godliness is a stranger to me, or I to him. He has long been a cherished mem- ber of my family. Do be gone, you must be an impostor. Godli. Sir, it is a mistake ; you have been greatly deceived. Legal. What, do I not know TVue God- liness ? This is strange ! Do not he and I converse together every day ? Godli. Sir, it is indeed true that there are one or two persons who go sometimes by my name ; and it is very probable you may be acquainted with one of them. Pray what are his manners ? What instructions does he give you ? For by these I shall know who your guest is. Legal. Why, Sir, he teaches me to keep the commandmente of God, to lead a right- 42 TRAVELS OF TRUE GODLINESS, eous life, to do unto all men as I would tliey should do unto me. Godli. O ! Sir, that is my friend and honest neighbor Morality, one that I love very well, and I am sure it is your great ignorance to take him for me : he will not say his name is Tnie GocUinsss ; for though in some things we are a little alike, I teach- ing the same doctrine you mention, yet we differ exceedingly in many things. First, we agree in saying you must keep God's commands. Secondly, he says that you must be righteous ; I say the Hke. And, thirdly, that you should do unto all men as you would have them do to you ; I say the very same, it being my Master's own doc- trine. But we differ prodigiously on other points. He teaches you to seek justification by doing ; but I, by believing ; he by keep- ing the law ; I by God's free grace, through the merits of Christ. Legal. What is that, friend, you say? Are we not required to keep the law of God? Godli. Sir, you ought to keep it as far as you are able, though not as it is the law of works, but as it is the law of Christ You must not look for righteousness and justification by your keeping the law in any sense, (it was on this very block the Jews of old stumbled, and were broken in pieces,) because you have sinned, and daily break the law ; and the least transgression there- of exposeth you to the wratih and curse of God. Legal. I know I cannot perfectly keep the law, but I will do, by the help of God, what I can. And wherein I, through weak- ness, transgress the law, God is merciful, and I trust he will forgive me. Godli. Forgive you! Why, he hath said, "He will in no wise clear the guilty." Moreover, "What the law saith, it saith to them that are under the law, that all mouths may be stopped, and the whole world be- come guilty liefore God." Rom. iii. 19. Legal. What do you say? Will not God forgive me, who am a penitent person ? Oh ! what a horrible doctrine is this ! I be- lieve he will not forgive the impenitent, and such guilty ones, that the Scriptures speak of Godli. Mistake not. Sir, all are guilty ; all have broken the law or first covenant ; all are under sin and wrath. It is not your repentance that will do ; God will not for- give any man, let him bo who he will, ex- cept he believes in Jesus Christ, and takes hold of the merits of his blood. " By the deeds of the law no flesh shall be justified." God will not pardon your sins, notwith- standing your repentance, as a simple act of his mercy, unless you fly to him through Christ, who hath satisfied his justice ; for what you say renders Christ's glorious un- dertaking void and unnecessary; and so casts a great reflection upon the wisdom of God, in sending his Son mto the world. Legal. How do you make that appear? Godli. Do you not say you will do what you can to keep the law ; and wherein you transgress, God will through his mercy for- give you ? Now, if God accepts of your obedience in keeping the law, and forgives all your deviations, as a simple act of his mercy, and that hereby you are justified and accepted by him; why then did he send Jesus Christ into the world, to die the curs- ed death of the cross ? For if by this way righteousness and salvation are attainable, it is evident Christ is dead in vain ; for could not God have done all this if Christ had never come? Thou art a wretched creature ; look to Christ, or tliou art undone. Legal. Nay, Sir, do not mistake me neither; I do not think my righteousness justifies me any otherwise than through the merits of Christ. Godli. Sir, you err exceedingly; it ia not your personal righteousness, no, not through Christ's merits, that justifies, but the merits of Christ, received by faith alone. Alas ! now you discover indeed what a great stranger you are to me: you are one of those just men, it seems, who never went astray, or righteous ones that Christ came not to call. Alas ! I always declare and testify, that all men must perish without faith in Christ. Doth not the text positively say, "He that believeth not shall be damn- ed?" Mark xvi. 16. "He that hath tJic Son, hath life ; and he that hath not the Son, shall not see life, but the wrath of God abides upon him." John iii. 36. Sir, "there is no other name given under heaven, whereby men can be saved." Acts iv. 12. " Another foundation can no man kn', than that which is laid, which is Jesus Christ." 1 Cor. iii. 11. Come, let me in, and I will expel those dark clouds, and teach you another kind of doctrine. I will help yon to be holy, and not to depend upon it ; to be righteous, but not to trust in it ; I will lead you to say, " In the Lord have I righteous- ness ;" and that he is made of God " wis- dom, and righteousness, and sanctification and redemption." But I forewarn you, if I come in, you must turn out those helpless and unprofitable servants you have kept. Legal. What servants Avould you have me turn out ? Godli. Mr. Mis- Belief, and Good- Opin- ion, and Self-Righteousness you must turn out. Beside, you must also remove your dwelling farther off from Mount Sinai ; for look about you, be gone quickly, for I see dreadful flashes of lightning, the mountain seems to be all on fire : and hark ! do you TRAVELS OF TRUE GODLINESS, 43 not hear it thunder, Legalist 7 God is angry with you, Sir ; there is no seeing his face but through a Mediator. Legal. What, most I turn my tried ser- vants out of doors '? Godli. There is no help for it ; you must cast out Blind-Zeal^ Ignorance^ and Legal- Hearty too, for these are dangerous persons ; and in their room place True-Zeal, Right- Faith, Broken-Heart, and Good-Under- standing. Nay, Sir, and let me tell you, if you do not quickly expel these out of your tabernacle, you will be undone, and perish in your sins ; for notwithstanding your great hopes of heaven, they will soon thrust you down into hell ; for " publicans and harlots go into heaven before you." Upon this he began to be very angry, and gave True Godliness hard words, call- ing him Libertine and Antinomian, charac- ■ Iters that Godliness gre£j,tly detests. More- over Legalist told him he was sure he whom he had already received into his house was , True Godliness, and he but an impostor. Finally, in a great rage he bid him begone from his door. Upon this, Godliness perceiving Legalist ;was so wedded to his own opinion, that , (there was no hope of getting entertainment in his house, left him, and travelled a little /urther into the town, being told that seve- ral persons lived not far off, who were Miought to be sound Christians. I CHAPTER VII L lodliness encounters a Man of strange^ Countenance, who it appears was an Antinomian. As Godliness passed on from the house of Jiis self-righteous professor, he was accosted ■*y a haughty looking person who seemed jgreatly disposed to dispute upon religion. 1 The matter of good works was soon hroached, and with no small self-confidence ]|ie rattled over his threadbare story. Godliness. I am afraid you are not Sound. Pray, friend, what do you believe ibout justification ? Antinomian. I believe all the elect are personally and actually justified from eter- lity, and beloved by the Lord with a love bf complacency, before they believe, even as they are after being called and sanctified. ^ Godli. You certainly are very corrupt ftn your judgment, and hold a doctrine Jesus ,f Christ abhors. Besides, you talk as if you understand not common sense : can any be actually and personally justified before they actually and personally exist ? Anti. I believe the elect were all actu- ally justified from eternity. Godli. What, actually and personally justified, and yet actually and personally condemned, at one and the same time! This is strange. Adam, for his first sin, fell under wrath and condemnation, and being a public person, all partake of his corrupt nature ; and thus are children of wrath, as well as by their own actual trans- gressions, and so abide until they are trans- planted out of that dead root, and are im- planted into Jesus Christ, and partake of a vital union with him. John iii. 18, 36. Can righteousness be imputed and sin charged upon a person at the same time ? Or are unbelievers justified persons? To justify or acquit a sinner, implies he was before guilty and condemned ; and thus it was with all believers, before they were united to Christ, as the word of God testifieth, and so doth the Holy Ghost also, by conviction, when it first works upon the hearts and consciences of sinners ; therefore your no- tion charges the Holy Ghost with being a liar. Anti. I tell you, I like you not, nor do I regard what you say. I am for free grace ; God sees no sin, nor ever did, in his elect, nor need they mourn for sin, nor indulge any doiibt ; nay, though they are ungodly, their state is good, say what you will. Godli. You are such as expose me and my friends to reproach; your doctrine, alas ! tends to looseness and ungodliness. I also hear that your preachers never pray for pardon of sin ; and also tolerate igno- rant people to rend themselves from the true churches of Christ, and will hardly allow any to be true ministers but them- selves. Those of your communion I see are just like the church of Laodicea ; that is, " increased in goods, and have need of nothing" in their own sight, not poor in spirit. This is manifest, because your haughty preachers are so full, that they need not confess their sins, nor ask pardon of God. The case of this man was so hopeless that Godliness would not stand to dispute with him, and therefore passed on. CHAPTER IX. Godliness came to Mr. Formalist's door, who bid him very welcome ; but he stis- pecting his integrity, and that he har- bored divers grand enemies of his, par- ticularly one Hypocrisy, hesitated to go in. How Hypocrisy came to be discover- ed. Formalist at last refused to entertain True Godliness. Godliness being informed that there was another great professor living in this village of Religion, he thought it was convenient 44 TRAVELS OF TRUE GODLINESS. for him to see whether he might not get a lodging in his house, because he was a man whom all the neighborhood said had a great love to True Godliness : nay, many verily thought he had for a long time taken up his lodging with him, and wondered when they heard him ask for his house, (for by that means they perceived he was a stran- ger to him,) but it was a considerable time before he could find where he dwelt ; for it appeared he was called by another name, viz. Devotion. But at last, coming by one man's door, and by another, he heard a man at prayer, and he spake so loud, that all who walked along the street, might hear him : he then concluded, it was very proba- ble he might dwell there ; and to liis door he came and knocked. Formal. Who 's there ? Godli. My name is True Godliness. Formal. TVue Godliness! Pray, Sir, come in : there is none in all the world I love more dearly ; the beet room in all my house is at your service. Pray where have you been, and what news do you hear ? Are the Imperialists and Turks at peace, and all things adjusted 1 How go things in the world ? How doth it fare with our poor Protestant brethren in France? What news from Scotland ? When will the times be better ? Many such questions he asked, and pro- fessed abundance of respect to True God- liness., and (as you heard) bid him come in, but never offered to open the door. Godli- ness was grieved to find him so full of words ; but more especially, because he took up his time, and troubled his mind so much after news ; nay, and that too, when he should open to True Godliness^ and just upon ending his devotion ; yet nevertheless. Godliness very mildly answered him to this purpose : Godli. Sir, as to your first question, I answer, I have wandered about from place to place, to seek entertainment, I mean, a fit and convenient lodging for a little time, for it will not be long ere I have done trav- elling ; but I am fallen into such an evil and perilous time, that scarcely any one will show me the favor to take me in, and make me welcome. Riches, Poverty, Youth and Old Age, have all refused me, and shut .their doors against me ; and since I came into those parts, and particularly to your town, where every one concluded I should be most kindly embraced, the very first man I came to, hath denied me entertainment and not only so, but called me hard names, and declared I was a vile impostor. Formal. Wliat man is that? pray in^ form me. Godli. My friend, to answer your ques- tion, the man is called Legalist. Formal. O ! Sir, there is not a man in all this town more haughty, proud, and conceited than he ; he concludes, I warrant you, that he hath godliness enough already; he makes, in truth, the whole of religion to consist in principles of morality. I have heard him say that if a man do but square his life as near as he can according to the law of the ten commandments, not being guilty of gross sins, nor wilfully break any precepts of the two tables, he shall be saved. He never considers all the while the neces- sity of faith and regeneration ; and although he trusted thus to his own righteousness, he is a very worldly, proud, and passionate person ; nay, and he himself confesseth, he is a sinner, and yet would be justified by the law ; whereas you know the least sins, lusts of the heart, and evil thoughts, are a breach of it; and the smallest breach is death and eternal wrath, without a com- pensation made to offended justice ; and none was able to do this but Jesus Christ ; and none have the blessing of his under- taking, but such as believe. Godli. You seem to have a good under- standing, and can talk well ; but how comes it about, you let me stand all this while at your door? Is this your kindness to me? What avails your knowledge and parts, except you entertain Tnie Godliness 7 Formal. Dear Sir, have I not opened to you already ? you are in my affections, and I will farther open to you ; pray come in, and do as you please in my ho\jse. Godli. I fear you mistake ; you have opened to me in one respect, but not in another : you seem to like my form, but not my power ; my external rites, but not my internal life. I am indeed received into your head, but not into your heart. The truth is, I suspect you. Formal. Suspect me, Sir ! for what ? Godli. That you have one or two im- placable enemies of mine hid secretly in your house. Formal. Who; I, Sir! God forbid I should hide any enemies of Tnie Godli- ness ! Who are they ? Pray tell me their names ? They shall be instantly dismissed. Godli. Old-Man, Carnal-Affections, and Hypocrisy. Formal. As touching Old-Man, there is no Christian can be quite rid of him ; God forbid I should show him any countenance ; and as to Carnal-Affections, in this you mistake, for my affections are spiritiial. But why should you think I harbor Hypoc- risy in my house ? I will assure you, there is none in all the world I hate more than that base fellow, for I know God hates him; and shall I show countenance to him? Lord, far be it from me. Godli. Nay, Formalist, be not too con- fident ; it is not your bare denial of it which is sufficient to acquit you of the suspicion I TRAVELS OF TRUE GODLINESS, 45 have of you upon this account. I will see if I cannot find him out ; for you have a certain officer in your house, who I am sure can make a righteous decision, if he be not basely corrupted and blinded by your pre- tending so much love and zeal to seeming holiness. I know he will not flatter any man, but speak according to his light and knowledge impartially at all times. Sir, I ■yvill appeal to him. Formal. What is his name ? Godli. His name is Ccmscieiice. Upon this, Conscience was called, and inquired of after this manner : Godli. Conscience., I require you in the fear of God, to answer me a question or two concerning your master : Doth he not secretly lodge and hide one in his house, called Hypocrisy? For I very much sus- pect hira herein to be guilty ; what do you say? Crni. Sir, if you please to give me his character, or give me some certain signs of his behavior and properties, whereby I may know him, I will faithfully discover all that I understand as touching this matter. Godli. Conscience., I thank you ; you speak like an honest man, and indeed I have always found you impartial according to your light. I will then give you such a de- scription of this subtle and deceitful enemy of mine, that you cannot well mistake ; and this I shall do by propounding a few ques- tions to you. First. Sir, was your master ever thor- oughly wounded in the sense of sin, being convinced of its ugly and abominable na- ture ; there is nothing more hateful to God than that ; not only convinced of the evil which attends it, or is the fruit of it, but that cursed evil there is in it, being utterly contrary to the holy and pure nature of God, a breach of his law ; and that which hath made a breach between God and man, de- faced the image of God in him, and is the cause of all that abominable enmity that is in his heart against God, and me his bless- ed offspring ; and also makes a man in love with the ways of the devil ; nay, to be like the devil, conformable to him, and to do his will. Secondly. Is there no one sin that se- cretly he loves and hves in (the evil habit never being broken ?) Have you not found him now and then telling a lie for his ad- vantage, or telling tales or stories, adding to them, to please the company, or to ex- cuse himself, when accused, that so he may gain credit? Is he not sometimes over- taken by drunkenness ? Is he not proud, minding more the honor, praise, and ap- plause of men, in what he doth in religion, than the praise of God 1 Is he not cove- tous 1 Does he give according to his ability to the poor ? Does he not rob God to serve the world 1 I mean, neglect hearing God's word, and other indispensable duties, for worldly profit, and so prefer the world above the word ? Does he never in trading, offend you, by speaking better of his com- modities than they deserve? Is not the world more in his love and affections than God and Jesus Christ? Does he always give just weight and measure, and not take unlawful profit ? Does he not make gain of Godliness., and use religion as a cloak to cover his secret sin ? Does he concern himself for the interest of the gospel, and, by his open-heartedness, show upon that account, he loves Christ above son or davighter ? Is he resolved to part with all, rather than to sin against God, and to of- fend you his Conscience! Does he see more evil in the least sin, than in the great- est suffering ? Thirdly. Does he desire as much to have his sins mortified as pardoned ; to be made holy here, as well as happy hereafter ? Is he as much in love with tlie work of holi- ness as with the wages of holiness ? Does he love the word of God because of the purity of it ? Is he willing to bear the cross as well as wear the crown ; to be with Christ in his temptations here, as well as with Christ in his exaltations hereafter? To live to God on earth, as well as to live with God in heaven ? Fourthly. Is he the same in private as in pubhc ? Does he not rest satisfied upon the bare performance of duty, not minding whether he hath met with God or not? Does he pray in private as if men saw him; and in public, as knowing God sees him ? Does not his satisfaction more lie in hia asking of God, than in his receiving from God ? Does he not seek more for suitable words in prayer, than for a suitable heart ? Does he not study more for acute expres- sions to affect the hearts of others, than to meet with powerful impressions upon his own? Does he not lengthen his prayers before others, and hurry them over in pri- vate ? Does he as much seek after what he needs from God, as that which he needs of the world ? Fifthly. Can he bear reproofs kindly for his faults, and take them patiently ; nay, and esteem him his greatest friend, who deals most candidly with him ? Is he ready to take shame to himself, and give glory to God ? Can he be contented in the way of well doing, though he meet with little sen- sible comfbrt from God, or outward re- spect from saints ? Sixthly. Does he as much desire to have his heart filled with grace, as his head with knowledge ? Does he take as much care to make the glory of God his end, as the com- mand of God his ground, in what he does ? Seventhly. Is he not more severe in press- 46 TRAVELS OF TRUE GODLINESS. ing the smaller concerns of religion, than in urging the greater Does he not recjuire those duties of others, which he himself is loth to practice ? Is he not more curious to know other men's conditions than his own ? Eighthly. Has he received a whole Christ with a whole heart ? 1. A whole Christ comprehends all his offices, and a whole heart comprehends all his faculties. Has he recieved Christ, not only as a priest to die for him, but also as a prince to rule over him ? Does he obey all God's precepts, as well as believe all God's promises ? 2. As to his faculties, his understanding may be somewhat enlightened, but his affections may be carnal, and his will adverse to Tme Godliness; is his heart divided? Come Conscience, I do now command you, in the presence of the great and dreadful God who searches all hearts, to make a right- eous decision ; tell me plainly, is my ene my Hypocrisy here or not 1 By these hints you may easily know him. Con. Sir. I must confess Hypocrisy is here ; now I have found him out ; nay, Sir, and he hath hid himself in his house ever since he came to live in this town of Reli gion. His greatest care has been to keep his name from being reproached by men. Should I tell of those lusts which he har- bors in his heart, and what favor he shows to that old man (you mentioned before,) I should quite shame him. He prays, hears and reads, but I have often found him very weary of these duties ; nay, Sir, he would seldom pray at all, were it not to quiet me ; besides, he performs them with a sad, cold, dead, carnal, and lifeless spirit He cares much for the small things of religion, but neglects the more weighty; nay, there is one thing more I will state ; as he does not love strict Godliness himself, so his heart is ready to rise against such who outdo him. Sir, I plainly perceive, he is a mere dissem- bler, yet he would be thought as religious a man as any in the town. I find him much abroad, finding faults in others, or espying tlie mote that is in his brother's eye, but he never perceives the beam that is in his own ; nay, and he is ready to fall out with manv good Christians, because they will not follow him in habit, mode, and gesture, & c. In a word, most of those black marks of Hypocrisy, at which you hinted, I find in him. Gndli. Say no more ; I see I was not mistaken. Now Formalist, how can you pretend kindness to me, and thus secretly entertain one of my worst enemies? Sir, it is you who has brovight so great a re- proach upon this poor town Religion, and on ail iti! inhabitants ; nay, and it is through vour means I am so vilified and condemned by Igtioreuvce, for he is ready to conclude. that all my friends and true favorites are such as yourself, viz. mere loose and for- mal hypocrites. Oh ! you are like to be undone and perish forever, unless you soon turn this enemy of mine out of doors ; for I expect no other result but that you will in a little time fall into apostacy ; nut should vou die first, yet assure yourself you will be lost ; for hell is prepared for such as you are. You are in the worst condition of all men; for tlie wicked hate you, because you pretend so much love to Religion and Godliness; God also, because you have not real, only pretended love to them, being not sincere and upright in your profession. Formalist at this began to be very angry, being greatly offended at Ttub Godliness ; for he could not endure to see his con- dition depicted in this manner, nor to hear of his present or future misery, being per- suaded by Mr. Vain-Hope, Unbelief', and Good Opinion, to think his condition might be safe enough. However Vain-Hope told him, though at present his state might be doubtful, yet he sliould have many days on earth, and that he might repent, and set all things right before he died ; whose word and promise he adventured to take, and so bade Tme Godliness adieu ; and no man's state in all liis travels did he indeed more lament than that of bhnded, hopeless For- malist. CHAPTER X. Godliness, travelling farther into the Town (called Religion,) saw many People who had been great professors, retiring from the Town as fast as they coidd. In the discourse he had with one of them, the tiature and danger of Apostacy is des- cribed. Godliness had no sooner left Formalist's door, and gone a little fartlier into the town of Religion, than he espied a great number of people hasting out as fast as possible ; nay, he observed some of them ran, though others went slowly. At first he wondered what occasioned this commotion, because the town was a little before supposed to be as sale and honorable a place to dwell in, as any in all the country, and had as great and glorious privileges belonging to it ; but upon inquiry he was told, there was a num- ber of lions, evening wolves, and other evil beasts (which had for a long been shut up in their derts) getting out; and, having a great while been kept without prey, they were afraid they should be torn in pieces. True Godliness at this seemed so deep concerned, that he could not let them pass without speaking to them ; and observing that one of them looked like a sober man^ TRAVELS OF TRUE GODLINESS. 47 though he hung down his head, as if he had been ashamed, resolved to have a httle discourse with him. To him he thus ad- dressed himself. Godli. Sir, What is the reason you leave this town, and haste away so fast ? When you first took up your dwelling here, did you not intend to abide in it as long as you lived ? Apostate^ (for that it seems was his name.) Truly, Sir, I did intend it ; I had a great love for this poor town, but I must now re- move out, and be gone. Godli. Why must you 1 Is there a ne- cessity laid upon you to quit this place, this honorable town of Religion 7 ■ Apost. Sir, I shall be destroyed else, for the walls of late are gone much to decay ; I do not see that safety to reside here as formerly: besides, they say there are a great number of lions, wolves, and other beasts of prey, breaking out upon us, and I am afraid, if I shouki escape with my Hfe, yet having a few sheep and lambs, they will devour them: truly, Sir, I do it to save what I have ; yet I wish very well to the place. Godli. I am heartily sorry that you in- dulge such fears ; let me persuade you to return, and rest in this town. Sir, do not fear those lions ; for God hath said, " He will break the teeth of the lions, the old lion, and the lions' whelps." Job iv. 10 But what though they should destroy your substance, is not your soul worth more than all the world ? Mat. xxvi. 26. Come, go back again with me, and I will dwell with you, and be a sure defence to you, so that you will not be hurt, let lions, wolves, and devils too, do what they can. My name is True Godliness. Sir, I have saved many thou- sands from ruin in as great danger as you can be. Apost. Sir, there will be no safe living for me. I must quit the place, the town is besieged. Godli. What though it is besieged, God is able to defend it, and will be a wall of fire about it. But, Sir, if you proceed, I fear there will be no end to your wander- ings. You must go far indeed to find a place as safe as the city you are leaving. Apost. Sir, do not mistake me ; I do not intend to go far, and am fully determined to return again when the danger is over : at present I will go but a little way out of town. Godli. Sir, you will show yourself to be a traitorous and hypocritical person, if you leave this town in its distress. If the dan- ger be great which attends it, you had the more need to abide in it, to strengthen and encourage the poor inhabitants. Pray do not show so base and cowardly a spirit. What is this less than to betray the town to enemies 1 Is not the strength of any place the people 1 Besides, your flying encourages the adversaries ; for by this means they may think to frighten all out, and then with much ease take the town, and utterly destroy it. Beside, you weaken the hands, and grieve the hearts, of all true Christians, whose chief treasure lies in the town, and cannot be removed ; and it be- ing also tlieir spiritual native place, they resolve to abide in it to the last, let what will come. You say you intend to return igain when the danger is over. What dangers you see above others, to move you to quit the town, I know not ; but let me tell you, few who leave from fear of human loss or danger, return again. You say you intend to go but a little way ; alas ! you cannot tell where you shall stop. When once you desert God's gracious protection ; you may go on to atlieism, or any thing. Come, go back ; let me save you from a fatal fall. Apost. Sir, I retain the same principles tliat I formerly held, and my love is the same to the town as it ever was. Godli. Poor man ! You own the prin- ciples of True Religion., and yet cleave to vanity and sin. The three worthies of old, by your doctrine, might have retained laith and right principles of the true God in their hearts, and yet have bowed down to the golden image, and so needed not to have exposed themselves to the fiery furnace. Nay, by this doctrine, who need suffer per- secution? Besides, it renders all the mar- tyrs of old, mere fools and madmen. What do you say ? Will you return ? My com- pany, it may be hoped, will allure you. Apost. No, Sir, I have formerly had your company, and do not find you a ne- cessary companion : besides, the town is sadly divided ; those who love you do not agree. Godli. Nay, Sir, what though the town is divided ? It is my great grief to see it ; but you had the more need to abide in it, to do what you can to persuade the divided inhabitants to unite in affection. Come, humble yourself before God for this great sin, and let us dwell together now, and thou shalt abide secure, notwithstanding the di- visions within, and the troubles without, and have sweet peace and inward joy. What dost thou say ? Apost. Sir, say no more. I am resolv- to be gone. Godli. Well, since I see I cannot per- suade you to return, but that you are re- solved to leave Religion, and not receive True Godliness., I will tell you what your present state is, and what your future por- tion is like to be. Apost. Pray, Sir, do not detain me; I must pass on. 48 TRAVELS OF TRUE GODLINESS Godli. I cannot let you go till I show you plainly your condition and prospects. Let me solemnly warn you of several deep- ly interesting things. First, It appears, as I hinted before, that you have apostatized from Christ. Secondly, You are, it is to be feared, for- saken of God, and left to yourself. Thirdly, Either God will set Conscience against you, to torment you, (as he did upon Francis Spira) or else wholly give you up to your own heart's lust, to walk in your own counsel. Fourthly, Your sin tends towards the sin against the Holy Ghost, that shall never be forgiven, neither in this world, nor in that which is to come ; for you have been a per- son much enlightened, and now wilfully cast off God and religion. Pray read these scriptures, Heb. vi. 4, 5, 6. " For it is im- possible for those who were once enlight- ened, and have tasted of* the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance ; seeing they crucify to them- selves the Son of God afresh, and put him to an open shame." Heb. x. 26—28 : " For if we sin wilfully after that we have receiv- ed the knowledge of the truth, there re- maineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which shall devour the ad- versaries. He that despised Moses' law. died without mercy, under tA\'o or three witnesses." Fifthly, Jesus Christ will be ashamed of you at the last day, when he comes in the glory of the Father, with all his Holy An- gels. Mark viii. 38. Sixthly, Those who set their hands to the plough, and look back, are not fit for the kingdom of heaven, Luke ix. 62 ; nor will God's soul take pleasure in them. Seventhly, You are like to have the most miserable place in hell. " The same shall drink of the wine of the wrath of God, which is poured out Avithout mixture into the cup of his indignation ; and he shall be tormented with fire and Isrimstone in the presence of the holy angels, and in the presence of the Lamb." Rev. xiv. 10. Eighthly, Remember the fearful end. of such persons as you are, and what dread- ful judgments God hath many times brought upon them. Besides, who will trust you? For you that are false to God, and to your own soul, will never be faithllil to men. Come, that very way you think to save all, you may lose all. Besides, let me tell you, " Light is sown for the righteous, (though it is a dark time now,) and joy ibr the up- right in heart." Nay, this precious seed is sown, ae I could chow you, in this present dispensation ; but I am in haste. What do you say to these things ? Will you return 1 Apost. I dare not. Sir, at present. Godli. Well then, I see you love the world above Christ. I have but little more to say to you ; but. Sir, what man in his right mind would, to avoid a few sparks, leap into the fire ? or to save his hat, lose his head? Alas ! whilst you seek to save your estates, you are likely eternally to loose your soul. Apost. Well, Sir, trouble not yourself; farewell. Godli. Adieu then, poor soul ! CHAPTER XL Godliness, coming to Thoughtful's hotise foundthere his JriendConsideraiion whom he had a long time sought for. The great opposition Consideration met with. Godliness, being still not without hopes of finding Serioics Consideration, in or near this place, knocked at a man's door who was come to dwell in tlie town Religion. It encouraged him to learn tliat while so many were leaving the place, this man sought it for a habitation. Now, this per- son formerly had been a very great enemy to True Godliness, having lived a loose and profuse life ; and wasted his chief sub- stance, though he had not really come to poverty, but seemed to be in middling cir- cumstances. Godliness had not long Jcnock- ed at his door, before he hstened to him and spake within himself to this purpose : Who is this that is come to my door ? Sure, said he, this is a voice different from any I ever heard in my life ; and he doth not knock as others used to do. At last he cried out. Who is tliere ? Who is it that is at my door? Godli. Soul, Christ is at the door, and I, his noble and renowned offspring, Tnte Godliness. Dost thou not remember tliat word, " Behold I stand at the door and knock ?" &c. Rev. iii. 20. Sir, now I will ask you the like question ; pray what is your name ? I hope I am come to tlie right door. He answered, I might very well be call- ed Prodigal ; for I have hitherto lived a very thoughtless and wicked life ; but some call me of late Thought/id, because, bless- ed be God, I am newly come to myself, by thinking upon my latter end, and the evil of my former ways. Godli. But why dost thou choose to take up thy dwelling in this village now, when so many are going out ? Thought. Because I hear it is the best town in all the country to secure a man TRAVELS OF TRUE GODLINESS. 49 from danger in evil times, provided I can but get a place in one of its strong holds in the heart of the town ; for I have heard there is no safe dwelling at the town's end ; no, nor any where in the suburbs. Besides, I was told lately, that the city where I have dwelt till now of late, will suddenly be de- stroyed. I do it indeed to save my own soul. I am. Sir, desirous to find out, if it may be, where true peace, happiness and eternal felicity is to be had ; for I see they are not to be found in those paths I former- ly walked ; I mean, in the ways of Riches, Honor, and the Pleasures of this world. Godli. I commend thee, honest Thought- ful ; thou hast done wisely, and like a. con- siderate man. Prithee, let me come in and dwell with thee, and thou wilt find thi.s poor town the safest and most secure place in these dangerous times, in all the world. Sir, I have wandered about a long time, travelling from place to place, to seek for one to whom I bear much good will, but hitherto I have not found him ; his name is Consideration. Upon this Consideration, who it seems was within, Avhispered Thoughtfid in his ear, and said, This is he that can alone made thee happy, if he be readily, sincere- ly, and heartily embraced and entertained. Is it not good for thee to muse upon the worth and excellent nature ot thy soul? Thou art made a man, and therefore for a nobler and higher end and employment, surely, than eating and drinking, sleeping and playing, trade and secular affairs, and to enjoy sensual pleasures. This glorious soul which lies in thy bosom, is capable of knowing God, and of enjoying union and communion with him forever ; and all those who suffer the honors, profits, and pleasures of the world to take up and engross their hearts, go astray, and err from the great end of their creation. Alas ! nothing can fill the desires of thy soul, but God him- self; thou hast hitherto suffered thy affec- tions and desires to run after whatsoever thou couldst think might yield thee felicity ; but it is evident there is nothing thou canst find here below, that can satisfy thy thirsty and ever craving soul. Riches, which some- times thy heart hath been so much set upon, cannot be thy chief happiness ; for they are uncertain, fleeting, and variable : and let a man have ever so much of them, yet if they are his chief delight, he is still craving and desiring more; so that it is as Solomon says, " He that desireth silver, shall not be satisfied with silver." Honors are of like nature ; and besides their vanity, they depend on the minds, will, and humors of men, who are changea- ble and inconstant. Pleasures and voluptuousness are com- mon to beasts as well as men, and, what is Vol. 3.— G. worse, manhas this additional disadvantage, that he endures remorse and discontent when the enjoyment is past. Besides all this. Consideration, to induce him to open to True Godliness, bid him ask his soul in what state it now was, what it was doing, and whither it was going. First, He endeavored to show him, that his soul was in the gall of bitterness, and in the bond of iniquity, being under the law and curse of God, both in respect of origi- nal and actual sin ; he having not yet clos- ed with Christ, nor received True Godli- ness. Secondly, Then as to what he was doing, he bid him see if he did not neglect that one thing needful. Have you, said Con- sideration, made religion your chief busi- ness since you came to live in this place ? Have you not rather spent too much of your time about notions and speculations ? Thirdly, Whither are you going ? Are you fit to die ? Are you going the way to heaven? Surely that cannot be, unless you receive True Godliness; for I have heard that he consists in a right faith, as well as in an holy life. Oh! what cost, labor, pains, means, motives and argu- ments hath God used to make men sensi- ble of the everlasting interest of their souls, and to engage them to a serious prepara- tion tor another world ! And this serious preparation must neces- sarily be a thorough work of regeneration, faith, and spotless conversation ; for the na- ture of the means must ever be suitable and agreeable to the nature of the end ; and heaven being a holy place, nothing but perfect holiness reigneth there ; so it were impossible to enter into it hereafter, without progress be made in holiness here. And how can it be thought that a man should reach the highest step of a ladder without ascending the lowermost first ? Who (said he) ever hoped for a crop of corn without sowing any, or expected to reap wheat, and sowed nothing but tares ? Besides these. Consideration dwelt much on the nature and holiness of God, his infi- nite hatred of sin, and great severity against all unbelieving and impenitent souls, to- gether with the perfect knowledge he had of the heart, thoughts, and ways of the children of men. He endeavored to set in array the dreadful judgments, commands, threats, and precious promises of Jehovah. He also brought to his mind the evil of sin, showing him what an abominable thing it was for a man to seek to please, obey, and do the will of the devil ; and offend, disobey, and cross the will of God. Nay, he began to speak of the excellency of True Godliness also, and what he should gain by embracing him, and letting Christ, and the Spirit of Christ, Christ and tlie 50 TRAVELS OF TRUE GODLINESS, Grace of Christ, Christ and Tnie Godli- ness, reign in his heart. Nay, he had so much to say, that Thoughtfid was so per- suaded, as to be on the point of opening the door to True Godliness ; but on a sud- den, there was a great disturbance in the house, several fellows made a violent up- roar, and poor Considei-ation was quite put down, and came near being utterly driven out of the house. Those who made all this disturbance were some old servants, who not having been often called to duty of late, had grown apprehensive of losing their places, and justly feared the actual admission of True Godliness would now drive them all away. Their names were Difficulty, Sloth, Defi- ciency, Security, Danger, Worldly Cares, and Carnal Company. These and other wicked servants therefore combined to ob- struct this great and important business of opening to True Godliness. First, Difficulty spake after this manner : Sir, do not trouble yourself to study to find out these great mysteries of Religion, for it is a work too difficult for you to understand ; there is nothing more mysterious; there- fore to muse upon them would be lost labor. Sloth told him it was laborious and toil- some work, and it would be great weariness to him, if Difficidty did not make it utterly impossible. Deficiency said he was a man of a weak understanding, and those things were mat- ters for the learned and most knowing men to study ; nay, that many of them too, notwith- standing all their profound learning, pro- ficiency, and skill in the languages, could hardly attain to the right knowledge of them. Security endeavored to make it appear that his condition was very good and safe now, and that he had godliness enough, without troubling himself farther ; and that he exceeded in holiness many men that had lived long in the town. Moreover, he told him, that he had followed the counsel of Consideration too much already. Danger also spake several things. 1. That to give place to him, would let in his enemy Melancholy, which might endanger his life. Do you not see, said he, how un- comfortable this Consideration has made many brave men, causing them, by think- ing on their latter end, to hang down their heads like a bullrush, fold tlieir arms, and spend their days in tears and weeping? Hearken not to him, for he will certainly infuse sad thoughts into your mind, and give you as it were nothing but gall and vinegar to drink. 2. He said, moreover. Consideration had made many men go beside themselves ; and if he gave way to hini ubout this affair, he would be distracted. 3. He insinuated also, that if he seriously mused upon this matter, or gave place to Consideration, so that Godliness were let in, the times were such he would be undone, and utterly ruined. Worldly-Cares proved as great an ene- my to Consideration as any of them ; lor he could not seriously muse nor think upon eternity, or the present condition his poor soul was in, he Avae so hurried in his mind about the affairs of this life : nay, no soon- er at any season did he set himself to ru- minate or ponder them in his mind, bul Worldly-Cares would expel and drive such thoughts away. Carnal Company and Old Cmnpanions greatly abused Consideration. They turn- ed Religion and Godliness into a jest, and made the precepts of the gospel matter tor raillery ; and told him, that those men who seemed most serious, were the most sedi- tious ; and that their profession savored of nothing but pride, singularity, and hy- pocrisy. Now, after they had spoken all tlieir pleasure, and had silenced, nay, had quite routed poor Consideration, his mind was filled and hurried about many things, which Godliness, though not yet let in, overheard, and presently took them all up seriously and answered them ene by one. Godli. Honest Thoughtful, I would not have thee discouraged by those enemies thou has witliin, so as to slight Considera- tion, for he is thy very good friend, and as able a counsellor as most in this town. Moreover, very great inconveniencies liave always followed those who have ignorantly slighted and contemned him ; nay, I must tell thee, most of all those great miseries and heavy judgments tliat have befallen nations, cities, towns, churches, and partic- ular souls, have been occasioned through their great neglect to hearken to Conside- ration. This was the cause of Israel's ruin of old. God, by his merciful providence^ sent to them by his prophets, to warn them of their perilous estate and condition by reason of their sins, and not only told them of their imminent danger, but also revealed it3 true causes, and how they might easily pro- vide remedies for the prevention of it ; but they refused to lay it to heart, or give way to Coimderation about it, which made Jeho- vah bewail their future misery after this manner : " O that they were wise, that they understood this, that they would consider their latter end." Deut. xxxii. 29. Among other causes of their dismal calamities, none is more general, or oftener alleged, than tlie lack of Consideration. It is through this means, as by a conijtnon snare and de- ceit of the alversary, that must men fall into sin and reject me, and are hoiden also perpetually in Satan's bond.^^, to their de- TRAVELS OF TRUE GODLINESS. 51 struction and perdition. Men seem deter- mined to go on in their abominable lusts, pride, oppression, excess of riot, drunken- ness, and all manner of debauchery, with- out considering what the end of these things will be. " Wo unto them," saith the Lord, "that rise up early in the morning, that they may follow strong drink, and continue until night, till wine inflame them ; and the harp and viol, the tabret and pipe, and wine are in their feasts, but they regard not the work of the Lord, neither consider the ope- rations of his hands." Isa. v. 11. Their lusts and sensuality brought them to neg- lect Consideration. " For this cause is my people led away captive, &c. for they have no knowledge, no understanding of the time to come, no consideration of their dan- ger." He that will not lend an ear to Con- sideration, renders himself little better than a brute : and what follows this folly and madness ? " Therefore (saith the Holy Ghost,) hell hath enlarged herself, and open- ed her mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it." Isa. v. 13, 14. "A brutish man knoweth not, neither doth a fool understand this, when the wicked spring as the grass, and when all the workers of iniquity do flourish : it is that they should be destroyed forever." Psal. xcii. 6, 7. " The ox knoweth his owner, and the ass his master's crib, but Israel doth not know, my people doth not consider." Isa. i. 3. Negligence, Carelessness, Ignorance, and absence of Consideration, as they brought Jerusalem down wonderfully. Lam. i. 9, so they have been the bane and ruin of wretch- ed men in all ages, and will be yours, if you hearken to these evil enemies of your soul, and suffer Consideration to be expel- led. Why at this day are there so many people who drink up iniquity as the ox drinks water; that commit all manner of sin, outrage, and injustice, treading down the poor, and contemning me, without re morse of conscience, or dread of God's wrath and fearful vengeance ; but for the lack of considering that which is like to be their reward and punishment ? Thus saith the Lord, " Consider your ways, consider your doings." Haggai. i. " Consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver you." Psal. i. Aye, but they will not consider it, nor lay it to heart ; they will not know in this their day, the things that belong to their peace, but inconsiderately put the evil day far away, and harden their hearts against God, provoking him to draw his sword, and cause his hand to take hold of judgment. Nothing doubtless can be more intolerable in the presence of the Almighty, tlian this iniquity, since he hath published his law, declared his pleasure concerning godliness, charging all to bear it in their minds, to ponder it in their hearts, to study and meditate upon it both day and night, at home and abroad, when they rise up, and when they lie do^vn, and to make it their thoughts continually. And oh ! that men should ever, notwithstanding all this, con- temn it, and make it no part of their thoughts, but rather avoid with care the knowledge thereof! God makes his complaint, and de- nounceth judgment, but no man (as the prophet Jeremiah sheweth) will enter into consideration, nor mind why the land mourns: none cry out, " What have I done!" All men, alas! are set upon their own courses, and run on with as great vehem- ence and fierce obstinacy, as the war horse rushes into battle, when he hears the trum- pet sound a charge. Come, Thoughtful, if thou adhere to Con- sideration, he will help thee to know God and thyself, and to find out the miserable condition thou and all men are in by nature. He is the key that openeth the door for me to enter the innermost room of thy heart ; though it is true, he cannot open it witliout help. Nay, farthermore, he is the looking- glass, or rather the very eye of thy soul, whereby thou raayst view thyself, and see what a condition thy soul is in: hereby thou mayst espy thy debts, thy danger, thy duties, thy defects, thy safety, the course thou dost follow, the company thou dost keep ; finally, the place and end to which thou drawest. He will give thee a view of all God's dealings with men since the crea- tion of the world ; the reason why God sent his Son, his gospel, his Spirit, his servants, and takes so much pains to bring men to salvation. By his help, thou mayst also find that all the means God uses to bring thee to a true sight and sense of sin and wrath, and to recover thee out of thy fallen estate, will prove vain and ineffectual to thee. Let, therefore, the consideration of the danger thou mayst escape through hearkening to him on the one hand, and the great advantage thou mayst receive on the other, together with the absolute necessity of cherishing him, if thou wouldst be hap- py, engage thee not to be discouraged to incline to him, nor regard what any speak against so good a servant as Considera- tion. Give me admission, and I will bring thee acquainted with God and Jesus Christ; nay, help thee to a room in his heart, and lead thee into union and communion with him, and give thee much glorious light, and help thee to pardon for sin, peace of con- science, and joy in the Holy Ghost. I will make thee a son of God, give thee a place in the heavenly family, feed thee with the bread of life, clothe thee with glorious robes, 52 TRAVELS OF TRUE GODLINESS which sparkle like diamonds, and make thee rich ; rich in faith, in knowledge, in experience, truly rich, always rich, eternal- ly rich, yea, set a crown of glory upon thy head, and make thee an heir of heaven and earth. Thy renown also will be great; thou shalt have angels to guard thee, Christ to serve thee, God to honor tliee. Oh ! love him who would lead thee into Christ's bosom, and cause thee to sit in heavenly places; make thee to triumph with sera- phims, and set down with thy glorified Re- deemer upon the throne of God for ever- more. Alas ! men deal with me and my friend Consideration, as the inhabitants of Sodom did with the three heavenly messen- gers that entered into Lot's house, viz. quarrel with us, abuse us, and offer violence to us — who seek to preserve them from be- ing consumed, and who whilst we are with them, stay the hand of heaven from falling upon them, the hand of the destroying an- gel, that they perish not, and endeavor to make them forever happy, possessing all true felicity, and free them from all misery. Does not every man desire that which is good? Was ever any man in love with torment ? Is it not every one's interest to study how to prevent it ? Why then surely Consideration cannot but have thy affection, unless thou dost contemn rivers of pleas- ures, inconceivable glory, even the inex- haustible riches of both worlds, and choos- est anguish, death, hell, and the lake that burneth with fire for thy portion. As to the objections which Difficidty raises against thy compHance with my ad- vice, they are soon answered. First, He basely insinuates that to muse and ponder on the great concerns of God- liness and another world is a hard and diffi- cult work. In great, and hazardous, and dangerous achievments for worldly advan- tages, however this is not made an objec- tion. Men do not care how difficult the work is, if it be but profitable : and shall this be a stumbling block in the way ? How should some houses be built, bridges over great rivers be made, fields be sowed, and dangerous voyages to sea be taken ? Shall the carpenter say, Oh it is difficult, and the husbandman say. It is difficult, and the mariner say. It is difficult, and so lay the enterprise aside 1 Is it not sad, and very surprising, that the enemies of the gospel, should not think any thing too hard and difficult to under- take to suppress and destroy Godliness; and yet many who profess love to me are not willing to encounter small difficulties to entertain and embrace me, though it be their only business and chief interest in the world ! Were a man's house on fire over his head, and he likely to be burned, would he not think of ways to escape though it was difficult ? It is not because considera- tion about heaven and happiness is so dif- ficult, that men avoid them, but because they have no will nor love to these things ; other things are more in their aflections. Besides, the rarest things are not obtained but through great difficulty. What hazard do men often run for honor and worldly riches I Oh, what projects and contrivan- ces do they find out ! And wilt thou desist from this work, because it is difficult ? Men do not think it hard to carry talents of lead, or mountains of sin on their backs, and yet think Consideration difficult, who, like a faithful friend, would tell them how to be rid of that load, that will sink them downi into the lowest pit, except they obtain faith in Christ, or receive True Godliness into their hearts. They do not think it hard to dig into hell, yet they think Consideration hard, who would teach them a way to quench that fire. They do not think it hard to be oppressed by an usurper, and yet they think Consideration hard, who would help them to shake him off. O fools, and slow of heart ! They tliat have cour- age to meet an army in tlie field, and have confidence to laugh at the glittering spear and shield ; they that have courage to plough the sea, to face the mouth of a can- non, to stand a volley of shot, to fight du- els, endure the noise of guns, hear the clash- ing of swords, and lie on the cold ground many nights together, to have an arm or leg cut off, think consideration about re- ligious things too hard ! Contemn the thoughts of being overcome by deceitful and timorous Difficidty. As to what Deficiency says, that thou art a man of weak understanding ; thou canst perceive that gold is better than glass, and that pearls are better than pebbles. Thou art able to perceive thou art mortal, and must die ; and know, when a bone is bro- ken, it is good to have it set ; that food is good when thou art hungry ; and that it is good to get clothes to cover thee. Art thou not, then, able to consider that there is need of food for thy soul, and clothes to cover the nakedness of thy soul, and that it is good to have grace to enrich thy soul ? Art thou able to find out how grievous it is to be cast into a furnace of fire, and yet canst not understand that it is worse to be cast into a fire that cannot be quenched ? Nay, have not very weak and simple persons- attained to the skill of Consideration about their eternal state ; and have even outdone the wise and learned of the world? "'Knowl- edge is easy unto him that hath understand- ing." Prov. xiv. 16. " Wisdom gives sub- tlety to tlie simple, and young men knowl- edge and discretion." Prov. i. 4. " When wisdom entereth into thine heart, and knowl- edge is pleasant to thy soul, discretion shall TRAVELS OF TRUE GODLINESS 53 preserve thee, and understanding shall keep thee." Prov. ii. 10, 11. As for what Sloth saith, thou hast cause to abhor him, for he is a beggarly character, and deserves to be driven not only out of thy house, but out of the world, for he nev- er did any man the least good : cast him out then as a vagabond. Thoughtful, wouldst thou not be at pains ? Remember, the slothlul person shall beg at harvest, and have nothing. Thy house is ready to fail, and thy vineyard is grown over with thorns and nettles, and yet he would not have thee consider thy danger, until it is too late to escape it. Oh ! how many liave lost their souls by this wretch ! What good comes of Idleness 7 Besides, do you not see how the men of this world hate him ? They will not hearken to him, but will in despite of him engage in all ways and means to get bread to eat, and clothes to put on ; nay, seek out, through great industry, rare projects to amass riches ; and wilt thou be drawn away by him, from thinking on the ready way to be made rich, great, and renowned forever ? It is the dihgent hand that hath the promise : " Thou must seek for wisdom as for silver, and search for her as for hid treasure." Prov. ii. 4. Do not think that I put too great a burden upon thee ; for observe, it is not necessary to take greater pains about this inestimable jewel, than men of the world take to get the perishing things of this life : nay, ii" men did but bestow half the labor about the good of their souls, that they do about getting the world, and providing for their bodies, what happy persons might they be ! As to what timorous, faint-hearted Dan- ger has laid before thee, in respect to let- ting in Melancholy, this is a mere deceit ; for there is a vast ditference between seri- ous Consideration and destructive Melan- choly : a man is not sad, because he will not swear, cheat, gamble, and be drunk. Consideration will let thee see, that those men who are pleased so much with vain sports and merriment, have the least cause to rejoice of any men in the world. Consideration will show you that what- soever vain men may prate and boast of, touching joy and pleasures, yet there is no delight and felicity like that which is found in the ways of true virtue ; that Godliness is the best security ; that those serious per- sons who look dejected and melancholy to the carnal eye, have joys within which no stranger intermeddles with ; and carry in tlieir breast that which can make their life perpetually peacelul and joyous. They are fools that count the life of a Christian madness, and liis inward peace, an airy notion. Who is so frantic, as he who ciierishes a serpent in his bosom, that will certainly sting him to death ; who nev- er sows, yet thinks to reap at harvest ; who might have glorious robes to clothe him, and yet values his own rags above tliem, or chooses to go unclothed ; who hates, and seeks to destroy his best friends, for the sake of whom he is not destroyed; who thinks to go to heaven, and yet walks the direct way to hell ? Can there be greater madness than to prefer a stone before bread, or feed upon husks with the swine, when there are all things to be had, by seeking for them 1 Can there be greater madness than to value a base lust above God, Christ, and eternal glory ? Whereas Danger, in order to obstruct Con- sideration from opening to me, tells thee of the evils of the times, and that, if I am let in, thou wilt be undone, be assured, if I am kept out, there is no way to escape, but ru- ined thou wilt be. No danger is like soul- danger : he can never be undone that hath God for his portion, and heaven for his in- heritance. Lose thy soul, and what hast thou more? And unless thou consider soon, and open to me, thou canst not save it ; for " without holiness no man shall see the Lord." Worldly-Cares, I know, hinders my dear friend Consideration as much as any one ; he would persuade thee thou hast no time to think on God nor Godliness, having a trade to follow, a family to provide for, &c. But shall those things hinder thee from thinking of any thing else ? Is there not one thing more needful, viz — to seriously think on me, and of the concerns of thy soul, when thou art at work, or about thy world- ly affairs ; when thou goest out, and when thou comest in ; when thou liest down, and when thou risest up ? Thy heart may be with God, when tliy hands are fully employ- ed. True, if the world is in thy heart, there can be but little room for Considera- tion, much less for True Godliness. A con- tinual liurry of business puts out the eye whereby it should reflect upon itself But shall tlie earth keep out heaven, and the prince of darkness shut out the Prince of Light, and briars and thorns choke the good seed? Shall Worldly-Cares and business be thy chief guests whom thou biddest welcome, and Christ stand at thy door as a neglected stranger? Shall World- ly Consideration be cherished, and Serious Coiisideraiion be crushed, who would put thee in, a way to get to heaven ? But re- member this, he that hath not time to open to Christ here, Christ will find no time to open to him hereafter. Can the world help thee to peace and pardon on a death bed, or riches deliver tliee in the day of wrath ? As to what thy Old Companions lay be- fore tliee, to render me odious, if thou per- sist in regarding them, adieu forever ! They that hate Seriousness for themselves, 54 TRAVELS OF TRUE GODLINESS. must needs dislike it in others : these are Satan's agents, whom lie sends abroad in- to the world to destroy virtue ; these strive to put me into a wolf's skin, and then set the dogs of the town upon nie. Shun keep- ing company with these scoffers and con- temners of True Cfodliness, for the sake of thy precious soul. As thou art come into the town of Rdigion, so let tlie truly reli- gious be thy companions, who will, instead of hindering, help Serious Consideration. What ground is there to think a man should mind the true interest of his soul, that keeps company witli persons who make sport of Serious Considcjationl What is he that keeps company with sinners, but an abettor of sinners? Remember that society in sin strangely diminishes the sense of its hein- ousness. As is a man's company, such is the man ; and as is his company here, such it is likely to be hereafter. Oh, how do sin- ners harden one another in ways of wicked- ness ! They think there is some comfort in having associates in misery. It is a hard thing indeed, Thoughtful, to be serious in such a wicked age as this. A wicked man, as he poisons the air in which he breathes, so he pollutes the age in which he lives. It is bad lodging in the house where God refuses to dwell ; with the froward thou wilt soon learn frowardness : but it is bet- ter to be contemned for virtue by men on earth, than to be condemned for vice by the God of heaven. What sayst tliou, Thoughtful, shall Cunsidcratiwi prevail with thee to open the door to me ? Conscience being now brought over to join with the solicitations of Godliness, Thoughtful was fully resolved to cherish Serious Consideration, in spite of all the clamor, raised by the other inmates of his house. Indeed he determined to rid him- self as soon as possible of every one of them, and had no doubt of immediate sue cess — but Ip ! on a sudden, new enemies rose up in his house, and made strong op- position to the admission of Godliness. Of this we shall give an account in the next Chapter. CHAPTER XIL Thoughtful, though he had embraced Con eideration, and was resolved to receive Godliness into his house, is hindered by Old-Man, Wilful- Will, Carnal-Affections, and Apollyon. He is aided by Labori- ous, but had not prevailed, had it nut been for another who came in to his as sistance. Thooghtpul, having with much joy and gladness embraced CojisicZeraiion, and over come the snares and impediments tliose ad- versaries (we mentioned before) laid in his way, was now resolved to receive True Godliness, and speedily close with Jesus Christ ; but all on a sudden other enemies, that he had not suspected to be in his house before, rose up, and made strong opposi- tion against his receiving this heavenly guest. These enemies were Old-Man, Carnal- Affections, and IVilful- Will, all stir- red up by the envious prince Apollyon. But though he was thus discouraged by unex- pected opposition, he found that he had, by the means of Consideration, and the light of God's word, some new friends to help and assist him ; their names were Con- science and Enlightened- Understanding. Now Apollyon being in great fear that Thoughtful, by the help of Consideratio7'i, Conscience, and Enlightened- Understand- ing, would embrace True Godliness, rose up in great fury, and spoke to the rest of the infernal host to this purpose : Most iiiiglity pow'rs, who once from heaven fell, To raise this throne and monarchy in hell, Bestir yourselves with speed, or all is gone, For Thoughtful has almost the battle won. All the powers of hell now combined to prevent Thoughtful I'rom receiving Tnie Godliness, and endeavored to stir up Old- Man and Carnal- Affections, to do what they could to place his mind and thoughts on the perishing things of this life. This put poor Thoughtful to a stand. One while he was resolved to open the door, but tlien suddenly his heart was captivated with the pleasures and delights of this life. This was because his affections were not yet thoroughly changed, nor the evil quali- ties of his soul removed ; for Old-Man had grievously corrupted all his powers and faculties, which Godliness (who with pa- tience waited still at his door) perceiving, asked him what the matter was that he did not let him in. Thoughtfid answered, he was hindered by a base adviser that he had in his house : upon this. Godliness and he fell into serious discourse again. Godli. Who is it, Thoughtfid, that hin- ders my being received ? Thoicght. His name is Old-Man. Godli. Ah ! he is my grand enemy, and hath been nearly six thousand years. There is not one in all the world, that has done more wrong than he and his daughter, Carnal- Affect ions. Thought. I find also JVilful- Will is ut- terly against your admision : Lord, what will become of me ? I know you are wor- thy of entertainment ; and oh ! who am I, that you should come to be guest to such a vile and unworthy wretch ! Godli. Nay, IVioughtful, I do not stand alone, but here are others waiting at thy TRAVELS OF TRUE GODLINESS, m door to come in with me also, who are per- sons of no mean quahty. Thought. Others ! pray who are they ? GodlL Why here is the eternal Jeho- vah, with Jesus Christ, the Prince of the kings of the earth, and the Holy Spirit, Rev. iii. 30. Tliought. Lord! what shall I do? O infinite and admirable grace and condescen- sion ! God and Jesus Christ, and the Holy Ghost, at my door, and I not let them in ! Oh ! this is amazing ! Godli. Moreover, I must tell thee ; they have been waiting here ever since I came first to knock at thy door ; and I so inform- ed thee ; but I perceive thy memory proves false. Thou art doubtless misled by that deceptive Old-Man ; but if thou dost not open to me soon, I shall leave thee, and these illustrious guests will take their de- parture. Why dost thou not lay Old-Man prostrate ? It is not enough to cry. What, Lord, shall I do ? but thou must shake off Sloth, and Uke a brave and courageous soul acquit thyself. Tlwught. Alas ! what can I do ? This Old-Mail is too strong for me, and Wilful- YVill is very stubborn too ; I am unequal to them. Godli. Why, I will tell thee; there is one in thy house that will help thee, if thou hearken to him. Thought. What is his name. Sir 1 Godli. His name is Conscience. Thought. Sir, I know him well ; he has, since his eyes were opened, been a very good friend to me : but for a great while he lay in my house as one dead, and I found Ids eyes almost put out by Old-Man; but all that he can do, is not sufficient without farther help. Godli. Thou sayest right ; thank Enlight- ened-Understanding for that. Considera- tion, by bringing him to read and hear God's holy word, opened his eyes also. But is there no other friend of mine in thy house, who can lend thee assistance in this time of need ? Thought. Alas ! Sir, whom have I else that can do apy thing for me 1 for my house is full of adversaries ; never was a cage fuller of unclean and hateful birds. Godli. Thou sayest right; I believe thee, poor Thoughtful ; but see if thou canst not Jind a friend that I dearly love, and have a long time sought for. Thought. Pray, Sir, who is that? Tell me his name. Godli. His name is Endeavor, alias La- borious. You cannot imagine, Thoughtful, what great things he hath done : O ! I love liim much; he helped Noah to build the 1 ark, and Jacob to get the blessing, and to 1 wrestle with the angel, and to prevail too ; and Solomon to build the temple. Consid eration, it is true, caused David to think on his ways, but it was Endeavor, that turned his foot to keep God's statutes. Conside- ration also brought the poor prodigal to his right mind, but it was Endeavor that sent him home to his father's house : it was he that made him find his feet, after the Spirit of God had brought him to him- self: nay, I could tell thee, I have taught him to get many a blessing by prayer. Who was it that got the three loaves in the gospel ? Was it not the importunate Labo- rious ? Was it not he likewise that made the poor widow prevail with the unjust judge to avenge her of her adversary? Ng.y, in a word, the promise of God is made to him — " If you follow on to know the Lord, then you shall know him." It is this dihgent person that makes men, with God's blessing, rich ; I mean spiritually rich. Now, what dost thou say. Thought- ful ? Canst thou find my good friend En- deavor ? Thought. Truly, Sir, now I think of it, I hope I have found him ; but he has been here but a little time, and has been too much neglected by me : for I did not "strive to enter in at the straight gate," till now. But I pray, wherein will he be so useful to me ? What are his properties ? Godli. Why, he commonly stirs up men to open the door to me. He is a great ene- my to Sloth and Idleness ; he makes them rise betimes in the morning to call upon God, and to read his word, and search into it very diligently. He will make you incline your ear to what Conscience says, and make you tremble at his reproofs and accusations when you sin against God, if you will take his counsel. He will also cause you to go and hear sermons, and not to sleep when you get there, nor neglect nor slight con- victions, nor be careless and negligent in any duty ; and will help you to labor after faith, and not to rest upon any thing short of Christ. Thought. 01 Sir, this is the very friend I want ; and blessed be God I have found him. I am resolved to make use of his help and assistance continually. Upon this he became very diligent in attending upon all the means of grace. Moreover, by the help of Endeavor, he cut off some one or two of the members of Old- Man, that body ol' sin, and prayed morning and evening ; shunned all open prolaneness and scandalous sins; would not speak at random with his tongue, nor neglect to hear one good sermon, when an opportunity pre- sented, and became just in all his deaUngs with men. But now Apollyon, by the treach- ery of Old-Man, raised up another enemy which had almost undone him insensibly. This was Self-Riglvteousness, a very great enemy to True Godliness. By his influence, 56 TRAVELS OF TRUE GODLINESS. Thoughtful was becoming quite contented with himself, and began to forget tliat he had not admitted True Godliness ; but at last, he knocked again, and demanded in- stant admittance. Godli. What is tlie cause of this great neglect ? What, shall I not be received ? 0 what a long time have I stood at your door ! What is the difficulty now ? Thought. Truly, Sir, I had concluded tliat now the door was open, by the help of my good friend Laborious, for I have done what he required of me. Godli. No, no, Thoughtfid, I am still kept out. Wilfid- Will and Old-Man have beguiled you, and let in another dangeroys enemy, whose name is Self-Righteousness. 1 cannot enter till he be expelled and hated. This was he that quite undid poor Legalist, and will quite ruin you too, if you do not take heed. I would not have you slight Endeavor, but do not make an idol of him. If you be found in your own righteousness, you will be lost by your own unrighteous- ness ; duties can never have too much of your diligence, nor too little of your de- pendence. Not the salt sea of thy own tears, but the red sea of Christ's blood must wash away thy sins. You must owe the life of your soul to the deatli of your Saviour. If you have no better righteous- ness than what is of your own providing, you will meet with no higher happiness tlian what is of your own deserving. You must take up duties in point of performance, but lay them all down again in point of depend- ence. There is as much cause to fear for you now as there ever was. What will you do ! Thought. Lord, help me ! what shall I do indeed ? O ! how many are deceived, who think it is an easy thing to be saved ! Surely I shall never attain to a state of grace and true conversion. Upon this a melancholy and very dan- gerous person, (called Despond,) attacked him, and almost prostrated him to the earth. Nay, I perceived, he fractured some of his bones, wounding him so grievously, that he despaired of hfe. Indeed, he was over- whelmed with trouble ; and that which grieved him most of all, was, to think, that all this time, not only True Godliness, but Christ himself also waited at his door. Godliness, perceiving what a deplorable condition he was in, spake to him after this manner : Godli. Poor TJioughtfid, do not give way to Apollijon, that prince of darkness ; for it is he who hath stirred up that cruel enemy Despond to take away thy lil'e ; that cruel destroyer hath sent many souls to hell. Come, though thy own righteousness is worth nothing, being but like filthy rags, yet Christ's righteousness is sufficient to cover thee, and his blood to heal thy wounds. Your business is to believe, viz. wholly to get out of yourself, and rely upon Christ's all-sufficient merits ; and know assuredly, that the very moment you cast yourself, by a lively act of faith, upon Jesus Christ, I shall enter your habitation. O know, poor Thoughtful, tliat Christ's righteousness hath more worth in it to save you, and raise you up to heaven, than your own unrighteousness hath weight to cast you down to hell. You say you are a great, and hell-deserving sinner ; but you can be but a sinner, and Christ died for sinners ; and never did any throw themselves by an act of true faith upon him, but they were saved. He died for the chief of sinners. Do you not hear him say, " Come unto me, all ye that labor and are heavy laden, and I will give you rest ?" Matt. xi. 28, 29. Thought. O that I could believe ! My sins ! my sins ! No sooner had Godliness showed him what it was to open the door, and laid before him the necessity of union with Christ, and of faith in him, but ApoUyon, with the Old-Man, and other bitter ene- mies, began to cause dreadful commotions in his house; for nothing doth the devil fear more than true faith: and Thoughtful Ibund it very hard to believe. Wilful- It ill being stubborn and perverse. ApoUyon, also tried his skill in many other ways to undo him, so that he was hard beset; but when he saw none of those ways were likely to succeed, he laid before him the outward danger he would be in, if True Godliness were embraced ; he told him, he was likely to suffer great persecution, it being the portion of all who entertained True Godliness, insomuch that his very life might be in danger. But Godliness com- forted him with many precious promises; telling him also, he had such a glorious retinue to attend him, which he would bring into his house with him, that he need not I'ear any difficulty, provided he would but admit him ; and seeing he was still unable to open the door, his enemies being too strong for him, he told him, there was one friend of his, whom, if he could prevail with to come to his assistance, he would soon make the way clear, and open the door. Who is that ? said Thoughtful, with great earnestness mingled with joy. Godliness then discovered immediately the excellency of his person, and the nature of his opera- tion, by which he soon understood it was the Holy Ghost. Upon this he was not a httle delighted, and presently cried out, as one whose life is in danger, to God, to send the Holy Spirit to assist him. " O Lord, the Holy Spirit, teach me thy tnith, and work in me to do thy pleasure." Thus he cried, with the greatest fervency, and pree- TRAVELS OF TRUE GODLINESS. 57 «ntly there were strange strugglings in- deed (tile Holy Spirit acting upon all the faculties of his soul ;) yea, such a conflict as he never before met with. Judgment in the combat behaved himself valiantly ; Consideration was not wanting ; Conscience laid on home blows, being backed by En- deavor ; and in the beginning of tlie com- bat, the Holy Spirit came in, and with him Faith and other attendants of Godliness ; then the door flew open, and Godliness en- tered. OldrMan hid himself Wilful- Will submitted, and became TlioughtfuVs very good servant. Carnal Affections changed their minds, and were made heavenly ; and so abode, increasingly, to his dying day. True Godliness being now entered into Ills house, with his attendants. Thoughtful was not a little comforted. Now the reti- nue of Godliness, who came in with him, were these, viz. Newman, True Love, Hu- mility, Sobriety, Sincerity, Temperance, Self -Clearing, Faithful, Excellent- Knowl- edge, Blessed-Experience, Godly-Zeal, Fil- ial-Fear, Precious-Promises, Holy-Revenge, Vehement-Desire, Constant-Supplication, Spiritual-Indignation, Christian-Courage, Sincere Aims and Ends, Carefid. Patience, Hospitality, Stability, Charily, Liberality, Chastity, Purity, Holy- Sympathy, Wake- Man, JVatch- Well, Peaceable, Harmless, Gentleness, Brotherly -Kindness, and Love- All, besides several others of like quality. These, as I formerly stated, were all per- sons of noble birth, being the offspring of Heaven. I perceived also a most glorious company with them ; and that you may know what a happy man poor Thoughtful now became, I shall intbrm you who they were. The first, was The Father of True God- liness, for he always dwells where he dwells, and abides with this his glorious and heav enly attendant. Then the Lord Jesus Christ; which brought tliat word to my remembrance, " If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." John xiv. 23. Also the other words, " I will come in to him, and sup with him, and he with me," Rev. iii. 20. 2 Tim. i. 14. Also, The Holy Spirit, for he is said to dwell in us ; and be- sides these, there was, Union. Reconcilia- tion. Justification. Acceptation. Commun- ionwiththe Father and Son. Adoption. Par- don of Sin. The Image of God. Peace of Conscience. Joy in the Holy Ghost. Free Access to the Throne of Grace. A Place in the heavenly Family. Fellowship with Saints. The earnest Sealing of the Spirit. Increase of Grace. The Attend- ance of an innumerable Company of An- gels. But lo ! I looked, and afar off I espied Vol. 3.— H. another glorious train Ibllowing, in the midst of which I plainly discerned, amongst others, (whose glory was so great I could not behold them,) Immortality, Incorrup- tion. Perfection, Glorious Victory, Heaven- ly Triumph, the Beautiful Vision, Rivers of Pleasure, the Tree of Life, the King in his Beauty, a while Throne, Mansions of Glory, the Holy City, New Jerusalem, a Crown of Righteousness, and Millions of glorified saints coming amongst the holy Cherubim and Se7-aphim, and all the Host of Heaven, with palms and harps in their liands, singing Hallelujah to God and the Lamb. They made such melody, that it was sufficient to ravish the soul in such a manner, as to leave no heart nor spirit in us for the empty objects of this world. Now the two first glorious companies who attended True Godliness here, entered with him immediately, and the other glories Tliuughtful was sure of possessing after being faithful until death, so that he was wonderfully fortified against all domestic commotions, or loreign approaching dan- gers. He could not indeed, but expect new troubles would be raised against him, both i'rom within and without; and so in- deed it suddenly came to pass, Ibr Apollyon, the prince of darkness, first raised up all his scattered forces which still remained within, and lurked in secure corners of his house. Old-Man, though he was danger- ously wounded, and lay bleeding, and though Holy Revenge had a strict command to kill him, he did not presently do it, by which means it happened, that in a little time he seemed to revive again ; which was a great grief to him, and a hinderance also to True Godliness. And the worst was, this inward corruption, alias, Old-Man, alias Body of Sin, getting too great power by the treach- ery oi Apollyon, Prince of darkness, so laid before him his manifold evils, and remiss- ness in holy duties, as to persuade him that he harbored an enemy of True Godliness named Hypocrisy ; and that he was likely, upon that account, to lose all his hopes here, and that happiness of which Godli- ness assuredhim hereafter. But, as the Lord had ordered it, Self-Clearing, by the help of Conscience, made it apparent to him, that Hypocrisy was not concealed in his house, nor in the least countenanced by him. For, first, they proved that he had a hatred of all iniquity, and did not allow of, nor countenance any sin whatsoever, by the aid of Spiritual Indignation. And second- ly, that there was no one duty which he was convinced of, but he readily submitted to it by the help of New-Obedience. Third- ly, That he was peculiarly careful of, and had alway (by the help of Christian Watch- Well) kept a strict eye over Mrs. Heart, whom he most of all mistrusted, and had a 58 TRAVELS OF TRUE GODLINESS. great jealousy of. Fourthly, That he rest- ed not upon the external perlbrmancc of any duty, but did all to the praise and glo- ry of God, bj^ the help of Triie-Lovc. Fifthly, That ho was the same continually in private which he was in public, by the assistance of Filial-Fear. Sixthly, And that also he gave, according to his ability, at all times, to Theology (Christ's minister) and to the poor saints ; the one by the aid of New- Obedience, Bounty, Liberality, and Godly-Zeal, and the other by the help of Christian- Charity. Seventhly, That he did nothing to be seen of men, or for the sake of Vain- Glory, by the directions of Holy- Ends and Alms, and by the power of Heav- enly Neio-Man. Eighthly, That he was always constant in his love to, and his es- teem of True Godliness, being as much for the work of Godliness, as for the wages, by the assistance of Faithful. Ninthly, That he did not inordinately love, nor set his affections upon, the things of this life, by the help of Temperance and Sobriety. Tenthly, That he labored to live a spotless life, being taught so to do by Purity. Elev- enthly, That he bore up valiantly in the profession of the gospel, not being asham- nor afraid to own .Tesus Christ before men, by the means of Stability and Christian- Courage. Twelfthly, That he did not faint under afflictions and trials, by the help of Blessed-E.rpcrienr.e, Patience, and Pre cious-Promises. Thirteenthly, And that he was kept from being corrupted in principle, or led into error, by the means of Excellent- Knowledge. Now Conscience and Self-Clearing hav- ing thus freed Thoughtful from the false charge about harboring Hypocrisy, he per- ceived what excellent advantage he had, and should receive by Godliness' noble ret- inue ; and hereupon he fell so in love with them, that he never would go any where, nor perform any service without their com- pany ; which Apollyon perceiving, knew it was in vain to assault him any more in that way ; but being filled with rage and malice against him, he raised up mighty forces and powers upon him from without. He stirred up many of the base sort to abuse him, amongst which were these following : Hate- Good, Time-Server. Pride, Oid-Side, Riot, Ignorance, Hard-Heart, Scoffer, Please- All, Ijove-Lust, Giddy-Head, Rob-Saint, Tem- porizer, Iclolator, Avarice, Shameless, High- Minded, Seared- Conscience ; who, Avith many more of like sort, compassed him about like bees, mis-called and abused him in a cruel and unmerciful manner, which made him anxiously inquire what the cause should be; but a"t last he perceived the ground and reason of it was only because he had received 7\-ue Godliness. Remembering that word of Jesus Christ, " Marvel not if tlie world hate you ;" and that word, " They shall say all manner of evil against you falsely for my name sake ;" with the saying of the apostle, "And all that will live godly in Christ Jesus, shall suffer persecution ;" he saw that nothing could be expected but that these fellows would distress him. Though by tiie help he had from Godliness^ glorious retinue, he was supported and established in the ways of grace and true holiness, yet he was somewhat disquieted in his mind. He now began to think he must remove from these tormentors. He wondered they should sa perplex him, and felt sure, Avere he to change his condition and manner of living, he should certainly escape their annoyance and serve God with more pleasure and ad- vantage. What was now essential to his peace was, to be associated with Christian Contentment. CHAPTER XIII. Thoughtful, meeting with his Fnend Con- tentment, and finding nmo nothing want- ing in order to the making of his Life sweet and comfortable, sung Hallebijahs, Hymns of Praise and Thanksgiving to God and the Lamb. Thoughtful Christi.\n, for so now we must call him, notwithstanding all the high and unutterable blessings, riches, and honor, he had acquired by embracing True Godli- ness, became sad and melancholy, by per- ceiving not only the great distresses and troubles which his family were like to meet with in this world, but also what unsettled, and unhappy days, he was fallen into, and of the abounding evils and horrid blasphe- mies which he witnessed wherever he came. Godliness, however, informed him of a per- son named Coiztentment, whom he saw he had not yet found ; and remarked, that if he could but acquire him for an associate, his mind would remain sweetly settled and composed, and that he would enjoy all im- aginable calmness of soul, and be delivered from all anxious thoughts, and undergo crosses and harsh accidents with equanimity and acquiescence of spirit ; wholly submit- ting unto, and being fully satisfied with, the divine disposal. Now, this glorious, noble, and renowned personage. Contentment, had been, it seems, travelling from place to place, like a poor pilgrim, as Tnie Godliness had done, seeking a fit resting place, but could find none. He had been to visit Riches, but Avas not admitted ; and Poverty also, but found no lodging there ; Avith Youth he could find no abode, and Old-Age was a stranger to hi in ; Pleasure, could give him no entertainment ; Honors were forced to TRAVELS OF TRUE GODLINESS. 59 say, we know him not. He was not lodged in the prince's palace, nor in the peasant's cottage: the unmarried sought him, but could not find him, and the married wished for him, but he tbund tliere was no abiding with them neither. Thoughtful now hear- ing that he was accustomed to dwell where Godliness took up his lodging, sent pres- ently his old friend Consideration to seek for him, and by the providence of God, it was not long before he was found. For the information of my thinking reader, I shall show how Consideration^ by the assistance of Faith, met with him, and brought him home to Thoughtful Christian, and made him his fixed companion. First, Co7isideraiion led him forth to pon- der upon the divine attributes, providences, and promises, and taught him to confide ■cheerfully in tlie infinite power, wisdom, holiness, mercy, goodness, truth, and faith- fulness of God. Secondly, He stirred him up to seek for ContentmeiU, by observing his present state and condition. What, saith he, hath God done for thee ! Thou wast in the gall of bitterness, and bond of iniquity, and God hath brought thee out, and yet not content ! Thou wast a child of wrath, and now art a child of God, yet not content! Hast thou God for thy God, Christ for thy Saviour, the Holy Spirit for thy Comforter, and yet not content! Nay, doth God, Christ, and the Holy Spirit dwell with thee, and yet not content! Hast thou received True Godliness^ glorious retinue into thy house, to abide witli thee, to enrich thee, to strength- en thee, to comfort thee, and make thy life sweet to thee, and yet not content ! Are thy sins pardoned, thy soul justified — hast thou union and communion with the Father and Son, and yet not content ! Is thy name written in the Book of Life ! Art thou an heir of a crown and a kingdom that fadeth not away, and yet not content! Nay, let me tell thee, all these things, and many more, are absolutely thine with Content- ment. Come, art thou willing to possess them, to make them thine own, and enjoy them forever ? If thou wouldst be sure of them, then get Contentment to dwell with thee ; for " Godliness with contentment is great gain." 1 Tim. vi. 6. It doth not say. Godliness without Contentment but with Contentment. This glorious prince will put thee into the present possession of all true happiness, and wilt thou not resolve to give him a residence in thy house ? Thirdly, Ponder upon the excellency of Contentment ; for a saint never looks like himself, or acts like a person of rank and quaUty, who hath received so many glori- ous and excellent qualities and privileges, but when in all conditions he is therewith content. Fourthly, Ponder, saith Consideration, upon the evils of Discontent. Oh ! what dishonor doth it bring to God ! what re- proach to True Godliness ! and wliat great wrong to thy own soul! Fifthly, It is below thy Christian relation, to be discontent. It was the speech of Jo- nadab to Amon, '• Why art thou, being a king's son, lean from day to day ?" But that was for a wicked cause ; he saw his spirit was troubled, for otherwise he was healthful enough. It is below thy relation to God, who is thy portion, thy shield, thy sanctuary, thy iatiier. David thougjit it no small matter to be a son-in-law to an earthly king ; and thou art the King's son of heav- en and eartli, and yet not content ! It is below thy relation to Jesus Christ. What, art thou the spouse of Christ, a member of Christ, the brother and friend of Christ, an heir with Christ, and yet not content ! It is below thy relation to the Holy Ghost. Is he thy comforter, guide, witness, strength, and art thou not content ! It is below thy relation to the holy angels who are thy guard, thy attendants, thy friends, thy watch-men ! hast tlaou millions of those glorious spirits to minister to thee, to fight for thee, keep thee in all thy ways, and yet not content ! It is below thy relation to the saints and heavenly family. Art thou brought home to sit down with them, to partake of all the sacred privileges of God's house with them, and to have a share in all their prayers, and yet not content! It is below the high and sovereign dignity thou art raised to. Art thou born from above, a prince, a favorite of heaven, an heir of both worlds, and yet not content ! Lastly, Consider, all thy afflictions, trou- bles, and sorrows are nothing, in comparison of what other saints have met with ; nay, to those Jesus Christ met with himself for thy sake, and art thou not content! Be- sides, are they not less than thy sins de- serve? Nay, all those hard things thou meetest with, God intended to work for thy good. All the bitter things thou art ever hke to meet with, may be in this world nothing but sweet hereafter, and yet not content! All thy troubles will soon be gone, they are but for a moment ; besides, they are intermixed with much sweet, and yet not content ! No sooner had Consideration laid all these things and many other of the like na- ture before him, but lo ! to his joy. Content- ment came in, and was immediately wel- comed by Godliness'' heavenly retinue; yea, it cannot be imagined what rejoicing there was now in poor ThoughffiWs house ; it would have diffused joy through every benevolent mind, to see how the scattered powers of the enemy were forced to fly into conceahnent. ApoUyon him^;elf was 60 HELP TO ZION'S TRAVELLERS. forced to withdraw ; Despond was vanish- ed ; Disquiet and Munnur could find no place. Oh ! this was to him the joyful day of days. Now that blessed Contentment was fairly settled in the house, he witli the kind retinue which Godliness had brought in before, soon began to set the affairs of Thoughtful in order. Constant Supplication proved him- self an excellent help. Careful, Hospitality, Holy Sympathy, I^ve-All, and others con- tributed to secure the respect of all his neighbors. His residence in the town of Religion proved a public blessing ; and so long as my knowledge of him continued, he remained happy and prosperous, ever bless- ing the day he became acquainted with True Godliness, and employed much of his time in thanksgiving and praise to God and the Lamb. HELP TO ZION'S TRAVELLERS AN ATTEMPT TO REMOVE VARIOUS STUMBLING-BLOCKS OUT OF THE VV^AY RELATING TO DOCTRINAL, EXPERIMENTAL AND PRACTICAL RELIGION. By ROBERT HALL, Late op Arnsby. INTRODUCTION " Cast ye up, cast ye up, prepare the way, take iip the stumbling-block out of the way of my people." — Isaiah Ivii. 14. These words seem to have been the lan- guage of those who in a time of general declension adhered to God and religion, and in every difficulty and danger trusted in the Lord, being encouraged by his precious promises, as mentioned in the preceding verse. Knowing, by mournful experience, the various obstacles and intricacies which annoy and perplex the heavenly traveller in times of distress and obscurity, they are represented as saying, on behalf of the dis- couraged and entangled, to those who were employed in the ways of Zion, Cast ye up, cast ye up, prepare the way, &c. Wnether the text be considered as his- torical, or prophetical, as a relation of what was the request of the godly in the days of the prophet, or a prediction of what would be solicited in some future period, it is evident from the words that the people of God are represented as on a journey, seeking a better country, which is an heav- enly ; therefore are frequently called, stran- gers, and pilgrims on the earth ; that the way in which they are to walk is not at all times easy to be discovered ; and when ob- scurity attends the patli, hesitation prevents a progress. Hence tlie servants of the Lord are called upon to cast up and pre- pare the way, to render it more visible and obvious to every spiritual passenger, to see that it be raised or elevated, and thereby rendered safe, even when floods of perse- cution and temptation abound, and made as plain as possible, by the removal of every thing tending to injure the weak or benight- ed traveller : therefore it is added, Take up the stumbling-block out of the way of my people. This desire, this request seems to be represented as the personal and imited wish of every good man, whether in the days of llie prophet, or in future periods of HELP TO ZION'S TRAVELLERS. 61 time. For thus saith the Lord, " He that putteth his trust in me — shall say, Cast ye up, cast ye up, prepare the way, take up the stumbhng -block out ol' the way of my people." Though etumbhng-block is mentioned only in the singular, as if pointing to some one danger or difficulty to he removed, yet it is evident from scripture, that various things are so denominated ; but the singu- lar number only being used in the words, may denote the dreadful nature and dan- gerous tendency of the doctrine and prac- tice of idolatry, which was the stumbling- block Balaam taught Balak to cast before the children of Israel, and against which the prophet in this chapter had been bear ing his testimony. The doctrine of idola- try in its different forms has been, and con- tinues to be, a fatal stumbling-block to ma- ny: hence the church of Pergamos was censured for keeping in her community them that held the doctrine of Balaam. Rev. ii. 14. Again, if the text be consid- ered as the language of every believer, it may refer to, or include, whatever was or may be found of a stumbling nature to each of them. The experiences of Chris- tians are very different respecting what is, or has been, to them of a trying, perplex- ing nature ; and as each Christian is ready to fear what has been the principle stum- bling-block to him may be the same to oth- ers, it is natural to suppose, that as every heart knows its own bitterness, each tried believer would thus express himself, and in reference to his own experience, say, " Take the stumbling-block out of the way of my people." Besides, as there is often a prevalence of various errors in different periods, and dis- tinct places ; so, what is injurious to the people of God, as a prevailing stumbling- block in their way, is variable, according to the methods taken to obscure, misrepresent, or oppose the solemn and sacred truths, which God has graciously revealed in his word ; or lessen their genuine influence and native tendency, as recorded in the holy scriptures. From these considerations we may infer, that though the text speaks in the singular number, yet the servants of the Lord must expect to have various things of a stum- bling nature to remove, according to the different exercises of the saints, or the in- jury done to truth at different times, and by different persons. The ministers of Christ are set for the defence of the gospel, and are appointed to help the faith and joy of those who have believed through grace. And as this is a day in which errors of various kinds abound, a day of gloominess and perplexity to ma- ny sincere Christians who desire to know the truth as it is in Jesus, to be devoted to him through life, as well as found in him at death ; for the sake of such 1 would endeav- or, as the Lord shall help, to remove some of those stumbling-blocks, which he in their way, relating to doctrinal, experimentau and PRACTICAL religion. CHAPTER 'i?-^ The Deity of &kfi»&r^ Respecting doctrinal difficulties, we may observe the most common and artful meth- ods taken by many to overturn the soul- supporting truth of Christ's divinity. It is only from the sacred scriptures we can have information respecting the person and work of our precious Redeemer : to these he ap- pealed in the days of his flesh, saying, Search the scriptures, for they testify of me : but with what deceitfulness is the word of God handled by many, when the person of Christ is the subject of inquiry ! [In- stances might easily be multiphed; but I shall mention only the following.] 1. Some in order to overthrow his claim to divinity, and the supreme love of his people, have collected a number of passa- ges of scripture, which plainly declare his inferiority to God : from which they infer, with an appearance of gravity and good will to truth, that as scripture is evidently consistent with itself, he therefore who ia therein declared to be inferior to deity, can- not possibly be divine. But a little atten- tion is sufficient to discover that art is sub- stituted in the room of argument, and soph- istry occupies the place of sense. Every good man will rejoice in the harmony and consistency of divine revelation, and readi- ly allow that inferiority and equality are opposites, and that in the sense in which Christ is spoken of as an inferior, he is not, cannot be equal with God. But as in the person of Christ two dis- tinct natures are united, in consequence of which he is Immanuel, God with us ; there- fore it does not follow, because he has a nature inferior to God, yea, even to angels, that his superior nature is not properly divine. Ten thousand testimonies in proof of his humanity do not in the least degree enervate his claim to deity : a very small 62 HELP TO ZION'S TRAVELLERS, attention to the subject under considera-I tion, is sufficient to discover the fallacious- ness of such reasoning as the above. For those who maintain the divinity of the bless- ed Saviour, as firmly believe him to be properly man. as they do who deny him to be God over all. It is our unspeakable felicity, that the Son of Grod was sent into the world as a Medi- ator, to make peace between Jehovah in his public character as a governor, and re- bellious men, that the Lord God might dwell among them, and they with him. In order to accomplish which, it was ne- cessary he .should assume human nature, and dwell among us. To reconcile God and man, it was needful he should be a middle person, possessing the nature of both, and as equally interested in favor of each party, be able to establish Heaven's righteous claim, and raise self-ruined man to a state of safety, dignity, and delight. Considered as a complex person, he kind- ly condescended to act on our behalf in office capacity, as if inferior to Deity. For as Mediator he acted as under the direction and commission of his Father ; and as such, was God's servant, though his Son ; there- fore said, of himsell' he could do nothing : not through the want of ability, but being under official obligations to adhere to his Father's directions. Though an embassa- dor can do nothing of himself, but is bound in duty to act in all things in conformity to his instructions, yet it is not from thence inferable that his nature, ability, or men- tal powers, are inferior to those of his sov- ereign ; for the restriction or limitation is not the effect of personal debility, but of office capacity. The blessed Jesus is there- fore not only inferior to God as man, but as Mediator; nevertheless, inferiority in office does not prove, nor imply, an inferi- ority of nature. Nay, on the contrary, the errand on which he came, and the work assigned him to perform, were so infinitely important, awful, and arduous, that he could not have discharged his trust without the power and penetration of Deity. Hence he appealed to his works in prooi of his di- vine mission, likewise as evidences of his filial relation to God, in such a sense as ex- posed him to the charge of blasphemy, had he not been properly divine : John x. 24 — 38. His true dignity as a divine person be ing inferable from what he did, his enemies were on that account inexcusable, because his works sufficiently demonstrated to every honest inquiring mind, who he was, as well as from whence he came ; though it was inconsistent with his then state of humilia- tion and debasement, to allow the glories of divinity to shine forth in their native lus tre and infinite splendor : hence he repeat- edly charged his friends not to publish to the world who he was, till after his resur- rection from the dead. That he was a man, his enemies knew as well as his dis- ciples ; yea, some of them thought him to be the promised Messiah, and said one to anoth- er, riiis is the heir, let us kill him : but as a divine person they,knew him not; for, had they known him, they would not have crucified the Lord of Glory. For the prin- cipal charge brought against him, and for which he was condemned, was, that, being a man, he made himself equal with God ; John V. 18. Chap. xix. 7. If Christ exposed himself to death through ambiguity, how did he witness a good con- fession at Pilate's bar? If he did not mean an equality with God, which the Jews thought he did, strange that his regard to truth did not lead to an explanation of what he intended. It is no wonder that priests and others in that day of prevalent ignorance and per- verseness, should have a secret conviction of his office capacity as Messiah, without an idea of his divinity, seeing, some under the profession of gospel ministers, acknowl- edge and plead lor his divine mission, and yet oppose and reject with contempt the idea of his being a divine person. How kind and wonderful the condescen- sion of the blessed Jesus, that he should stoop to take upon him human nature (not as when in its original dignity, but in its de- based state) in order to suffer, and serve, in favor of those who would, he knew, on that very account, rob him of his reputa- tion, as a divine person ! It is mournful to tliink he should be despised on earth for that, on account of which he is admired in heaven. Consider the complex capacity of the adorable Jesus as God, and as man, with his acting as Mediator, in consequence of such an vmion of distinct natures, and then the scripture account of his inferiority and subjection to the divine Father will appear quite consonant with the doctrine of his true and proper divinity ; and the stum- bling-block aforesaid be totally removed. But when the aforesaid [difficulty] is re- moved, behold another is with equal art thrown in the way of the ignorant and un- wary, which is 2. A perversion of the terms used ia treating of this important subject. In con- sequence of such unwarrantable, not to say unmanly craft, the uniiy of the divine es- sence is represented to be so evidently in- consistent with a plurality of divine persons, as if it was universally agreed to consider them as absolute contradictions, and to con- vey irreconcilable ideas ; whereas it is ve- ry well known that those who believe the divinity of the blessed Jesus (and the Holy Ghost) as firmly maintain the unity of the HELP TO ZION'S TRAVELLERS. 63 divine essence, or that there is only one God, as they do who oppose a pluraUty of divine persons. Yet things are so repre- sented as if they and the Trinitarians agreed in that about which they ditfer, and again as if they differed about that in wliich they are agreed: for the consistency between a pluraUty of persons in the one divine es- sence is the very thing Ibr which those con- tend who believe the divinity of Christ. And that there is but one living and true God, both parties unite and agree in acknowl- edging. The doctrines of 2mUy in the di- vine essence, and a plurality oi' persons, are in their very nature distinct, and ought never to be confounded. But that they are opposites and inconsistent in reference to God, has not yet been proved, and I be- lieve never will. But though the adversa- ries of Christ's divinity oppose the one to the other, as if they were allowed contra- rieties ; yet, by and by, they will treat those very terms by which the doctrines are dis- tinguished, as if they were intended to ex- press the same thing, or convey similar ideas. Hence, if the essence of God be the subject treated of, the term person is immediately substituted, as if synonymous with that of essence, and then with an air of triumph it is inferred, that^ If God be one, he w not two or three. Again, il' the doctrine of divine personality be the mat ter of immedioAe consideration, and scrip- tural proofs be adduced in support of a plurality of persons truly divine, behold the idea of essence is by them substituted in the room of person, and nnity instead of plurality, and by the help of such a substitution and perversion of terms, and shuffle of ideas, they very gravely exclaim against Tritheism, i. e. the doctrine of three Gods. As the friends of Christ's divinity never assert God to be three in the sense in which he is one, nor one in the same sense in which he is three, but perpetually distinguish between a plurality of persons and the imity of God, the methods taken as aforesaid are disingenous, contemptible, mean, and even beneath notice, were it not that thereby inattentive minds are imposed upon, the opposition to the Redeemer's dignity is supported, and weak Christians are stumbled. It is evident, however, beyond contradic- tion, that according to the scriptures there was a plurality of persons antecedent to creation ; for in the beginning was the Word, and the Word was with God, and the Word was God, the same was in the beginning witii God : all things were made by him, and without him, was not any thing made that was made ; John i. 1, 2, 3 : that glorious person who was unth God was therefore distinct from him with whom he was, and yet of the same nature, being one in essence with tlie Father. For the word was God, and that Jesus Christ is intended by the Word who was in the beginning with God, and the author of creation, is plain from verse 10. He was in the world, and the world was made by him. Again, verse 14, The Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. As he was before all things, so by him all things consist ; Col. i. 17. He was with the Fath- er from everlasting, and all that is done in lime is according to the eternal purpose which the Father purposed in him. Hence God chose his people in him, committed them to his care in the everlasting cove- nant, and promised eternal life in him before the world began. Many instances might be given of Christ's existence before his incarnation, as he said. Before Abraham was, I am ; John viii. 58. The plural pro- nouns used in scripture by the great Eter- nal when speaking of acts, authority, and properties peculiar to Deity, are striking proofs of a plurality of persons in one es- sence, God said. Let us make man in our image, after our likeness ; Gen. i. 26. Be- hold the man is become like one of us ; chap. iii. 22. Let us go down and confound their language : chap. xi. 7. Whom shall I send, who will go for us ? Isaiah, vi. 8. And respecting all other objects of worship, Jehovah's language is, Produce your cause, saith the Lord, bring forth your strong rea- sons, saith the King of Jacob ; let them show the former things what they be, that WE may consider them. Or declare us things to come, that we may know that ye are gods ; yea, do good or do evil, that we may be dismayed, and behold it together. Isaiah xli. 21, 22, 23. Again, to stain the pride of man and curb human arrogance, he asserts his divine prerogative in the fol- lowing solemn and instructive interroga- tions. Who hath declared from the begin- nig that we may know ? And before time, that WE may say he is righteous ? I be- held, and there was no man, no counsellor, that when I asked them could answer a word ; Isaiah xli. 26, 28. From these and many more instances which might be pro- duced, it is evident, that there is a plu- rality of persons in the one eternal God, even the Father, the Word, and the Holy Ghost, and that these three are one. In the name of which sacred three the holy ordinance of baptism Avas ordered to be administered. The adversaries of Christ's divinity be- ing conscious, that the scriptures treat of a plurality of persons employed in creation, &c. and lest the artful manner of treating the argument respecting person and es- sence as aforesaid should not block up the 64 HELP TO ZION'S TRAVELLERS. way leading to the divine glories of Jesus, have invented another stumbling-block to render the path of faith in Christ's divinity quite impassable, which is [to advocate] 3. The pre-existence of Christ's soul. It is acknowledged some have maintained this sentimant witiiout any designed injury to the doctrine of the Truiity. But it is equally evident that some of the most vir- ulent enemies of Christ's divine personal- ity, find it impossible to give their scheme of opposition even the appearance of con- sistency, but as aided by the aforesaid hy- pothesis ; therefore gi'eai pains have been taken to render it plausible, in consequence of which it has proved a stumbling-block to some. But that it was not a human soul which existed witli the Father before time, and which made the world, and to which God spake, saying, Let us make man, &c. &c. but his own infinitely glorious Son, will ap- pear, if the following things be duly con- sidered. He who was with the Father, was with him from everlasting, rejoicing always before him, and whose goings forth have been from of old, from everlasting ; Mic. V. 2, and who should be called, though clothed with humanity, the everlasting Fath- er the mighty God ; Isaiah ix. 6. But it is absurd to suppose a creature to have exist- ed before time began. Every creature once was not ; to suppose a creature always to have been, is to form an idea of a creature which was never created ; all things were made by Jesus Christ, without him nothing was made that was made ; bat according to the aforesaid opinion, there was a crea- ture made which Jesus Christ was no way concerned in the formation of; for a crea- ture cannot be thought to have created it- self, without absvirdly supposing it to have been before it was, to exist prior to its ex- istence, or to act while it was nothing, in order to be something — the above absurdi- ties are unavoidable : if tlie scripture ac- count of the creation (as the production of a plurality of persons) be credited, and the divinity of Christ be denied. As a soul could not create itself, so neith- er could it be the author of the other parts of the creation, which Jesus Christ is posi- tively declared to be. For by him Avere all tilings created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, principalities, or powers : all things were created by him and for him : Col. i. 16. If a human soul be the author of creation, various creatures would be above their Creator. Angels, for instance, would be superior to their Maker, and excel him in strength ; for man (which Christ is asserted only to be) is nat- urally inferior to those celestial spirits. Thou madest him a little lower than the angels; which supposes tlie angels were, when his humanity, was made ; Heb. ii. 7. The acknowledgment of Christ as Creator, renders the denial of his proper divinity in- excusable, and says the foundation oi not only revealed, but natural religion : for, if Jesus be the former of all things, the invis- ible things of him from the creation of the world are clearly seen, being understood by tlie tilings that are made, even his eternal power and Godhead, so that they are without excuse who glorify him not as God. Rom. i. 20, 21. Some assert that Christ was on- ly an instrument in creation ; but the work of creation was of such a nature as to ex- clude the idea of an instrumental creator. An instrument, ii" concerned at all, must have been employed either before or after the proditction oi" being, for there was no medium. Not before, because prior to cre- ation there was not any thing existing for an instrument to act upon, or to be em- ployed about. Not after, because when a creature does exist, it is too late for an instrument to be employed in producing it. Nothing short of infinite agency could pos- sibly be concerned in creation ; the persons so engaged were properly divine, and es- sentially one. However, that there was no instrument concerned is beyond all di.s- pute, if what Jehovah says be duly regard- ed ; for he declares there was none such with him. Prov. viii. ; Mic. v. 2. Thus saith the Lord thy Redeemer, and he that formed thee from the womb ; I am the Lord that maketh all things, that stretched out tlie heavens alone, that spreadeth abroad the earth by myself. Isaiah xliv. 24. "Which ALONE spreadeth out the heavens. Job ix. S. Hence it appears, that though they were distinct persons employed in cre- ation, yet they were eo united as to be in- cluded in the one all-creating Jehovah. 4. To render the scheme of opposition to Christ's divinity more consistent, and the idea of the soul existing before time, instead of the Son of God, less exceptionable ; it has been tliouglit proper to exclude the body from being an essential constituent part of a man. Such an exclusion to be sure was a happy thought, and quite neces- sary; for without it the all-creating creature would not have been properly eitlier God, angel, or man. But that it might be con- sidered as belonging to some scale or class of being, " It is asserted to be a proper hu- man person, a true and real man, the body being only a temporary covering for, but not a constituent part of, human nature." But this method of depreciating the divine glories ot" the blessed Jesus will prove abor- tive, if the Scripture account of human nature be attended to ; and without doubt he who made man could best describe him. From the sacred pages we learn, that the HELP TO ZION'S TRAVELLERS. 6& Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of hfe, and man became a hving soul ; Gen. ii. 7 : and that the rib, Avhich the Lord God had taken from man, made he a woman ! and Adam said, She shall be call- ed woman, because she was taken out of man. Again, to Adam as a transgressor, the Lord said, Dust thou art, and unto dust shalt thou return ; Gen. iii. 19. Ma7i shall return again to dust. Now as the soul was not formed of the dust, nor the rib of which Eve was made, taken out of the soul ; but the rib from the body, and the body from the gi^ound ; therefore the body must be a constituent part of inan, (or the body only returns to dust, and yet the Lord says, man shall return thither. Job xxxiv. 15. Again : the personal name of man is often given to the body, which Avould be improper if the body was not a part of the person. Jacob in his affecting lamentation says, Joseph is without doubt rent in pieces. I will go down into the grave unto my son mourning : thus his father Avept for him. Gen. xxxvii. 33, 35. It was not the soul, but the body of his son which he concluded was torn asun der ; nor his own soul, but his body, that would go down to the grave. And when the same patriarch was near death, he charged his sons, saying. Bury me with my fathers ; in such a cave which he described : adding, there they buried Abraham and Sarah his wife ; there they buried Isaac and Rebecca his wife, and there I buried Leah. Gen. xlix. 29, 31. And that the body of Christ Avas an es sential part of his humanity, is evident from what the angel said to his weeping friends. He is not here he is risen : Come see the place where the Lord lay. Matt, xxviii. 6. But if the body was no proper constituent part of his manhood, he never lay in the grave ; nor did he ever inse from the dead, for he did not die. They did not nail him to the tree ; the whole account of his corporal sufferings is a mere fiction, if it be true, that his body was not a proper constituent part of himself. In a word, there never will be a resurrectign of any man, if bodies are not essential to human nature, and this world of men are quite as invisible to each other as the world of an- gels are [to them.] According to that no- tion, the sight of a man is a singular rarity. That a soul can exist without a body is readily allowed, but such a separate exist- ence is the effect of death ; and can it be thought reasonable that Christ's first exist- ence should be a state similar to that of the dead ? Once more, on such a supposition Christ could not be the son of man in any sense, because his soul is said to exist be- fore all men; and his body not a part of his humanity. But he was the son of Da- VoL. 3.— L vid, a descendant of Abraham, as the scrip- tures assert, and as the apostle to the He- brews said, " It is evident our Lord sprung out of Judah ;"* Heb. vii. 14. To conclude ; the incarnation of Christ was not only con- sidered by the great apostle as an instance of infinite condescension, but admired by him and every believer in his day, as being in its nature really inexplicable, and truly mysterious ; they did not dispute the fact, though they could not conceive how divinity and humanity Avere united in one person ; but rejoiced in, and steadily supported, its reality as the pillar and ground of the truth. ' Without controversy, great is the mystery of godliness : God was manifest in the flesh :" 1 Tim. in. 15, 16. " The Word" which " was God," " Avas made flesh, and dwelt amongst us." But if Christ be only a man, or a mere creature, the wonder ceases, for it cannot be thought a thing singular and surprising for a human soul to possess a body ; nor for God to manifest himself to a holy crea- ture, and employ in his .service a good man. It is truly lamentable and really astonishing that any who wish to be saved by Jesus, should endeavor to sink his character and diminish his dignity : Yea, rejoice in hope of proving the Saviour infinitely uuAvorthy of their supreme love and delight. You happy souls Avho need, knoAV and esteem the Redeemer, as infinitely powerful, and divinely precious — oh, pity the condition, and dread the deception of such, Avhose peace and pleasure rise high in consequence of the Saviour sinking lotc in their esteem. Pray for them, and take heed lest you also be tempted ; and [labor] that your own faitli may be firm in, and your love fervent to, the infinitely glorious and lovely Re- deemer. Consider and frequently contem- plate the proofs of his proper divinity, as recorded in the sacred volume : such as the properties of which he is possessed, the ■ From a conviction of the sin^lar absurdity attending the supposiiion of a creature existir.g from eternity, some have boldly asserted that everlasting from which Christ is said to exist, only intends a measurable period, and therefore does not convey the idea of eternity, or un- limited duration. It is granted that by the term ever- lasting and eternal hkewise, sometimes is intended no more than a very distant period, but that is not their native primary signification. But the natural meaning of the word is a perpetual existence or infinite duration. Hence we reaJ, The eternal God is thy refuse, and un- derneath are the everlasting arms : Deut. xxxiii 27. Art thou not from everlasting, O Lord, my God ? Hab. i. 12. If it be said the existence of Christ is limited, as being only from everlasting, or ever the earth was, and that, before the mountains were brought forth, or the highest part of the dust, were qualifying terms tending to estab- lish a limited idea, therefore though Christ was from everlasting, yet not eternal ; we answer, the Holy Ghost has taken care to guard his people against sophistry so dishonoring to Christ : for Moses, the Man of God, when treating on Jehovah's eternity, and human morialiiy, says, Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from ever- lasting to everlasting thou art God ; Ps. xc. 2. Again, thy throne is of old. thou art from everlasting. Ps. xciii. 2 See Mich, r 2 66 HELP TO ZION'S TRAVELLERS. work he has performed, the worship he has received from angels and men, the divine names and titles which are given him, the honors ascribed to him, the unUmited confi- dence placed in him by good men in every age, and the claims which are made by him ; for he, who was never the subject of arrogance, thought it not robbery to be equal with God ; Phil. ii. 6. May the Lord grant that every reader may search the scriptures which testify of Jesus, with godly sincerity and gospel simplicity. To the upright, light shall rise in darkness. I might greatly enlarge ; but it is hoped, that the above considerations may serve through the Divine blessing to remove the common difficulties respecting the true knowledge of, and faith in, the Redeemer's dignity as a person properly divine. My heart's de- sire is, that all the saints may be brought to rejoice in Jesus, as the mighty God, the Alpha and Omega, the first and the last, which is, and which was, and which is to come, the Almighty. Rev. i. 8. CHAPTER IL Difficulties concerning the Love of God. That Jehovah changeth not, is a self- evident truth, a scripture axiom. " With him there is no variableness, nor shadow of turning." Being perfection itself, therefore the properties of his nature, and purposes of his will, are absolutely unalterable. What he has determined, shall be done. " He is of one mind, and who can turn him? For the counsel of the Lord standeth for- ever, the thoughts of his heart to all gene- rations, and to Zion he says, he will rest in his love. He will rejoice over her with singing, for having loved his own wliich were in the world, he loved them unto the end." Notwithstanding the above and such like solemn declarations made by the God of truth, such objections have been raised against the unchangeableness of Jehovah's love, as greatly to perplex and stumble some who are evidently the dis- tinguished objects of it. As wrong conclusions may be drawn from principles wliich are unexceptionably right, so I apprehend many of those things are indisputable facts from whence the changeable nature of God's love is inferred ; and indeed, it seems his people are more agreed in their primary principles, than in their conclusions. In the former there may be a happy union, though in the latter they widely differ, and cast stumbling-blocks in each other's way. For the exemplification and removal of which, as relating to the doctrine of divine love, it may be proper to observe, that creatures who are now the objects of God's indignation, were oncu loved by him; those infernal spirits who kept not their first estate, thougn now the abhorred of the Lord, were, while innocent, the objects of his approbation ; and the same may be said of man, considered as in his present state of corruption, and in his original state of perfection ae created of God. Jolm i. 1, 14 ; Phil. ii. 6, 7. It is evident, God could not produce creatures morally defective, or disagreeable to himself; tliey were what he willed them to be, i. e. good, yea, very good, and as such were loved and delighted in, by their Ma- ker. Every creature being Jehovah's pro- duction, therefore no creature was, in its original state, tiie object of his disapproba- tion : and yet many of tliem are now the declared objects of his hatred and indigna- tion. From the above self-evident facts, it is inferred by some sincere inquirers after truth, that the love of God is changeable, and not invariably fixed on its objects; which inference has perplexed many of the people of God, and proved a stumbling- block in their way to a proper acquaintance Avith several very important truths in divine revelation. From this source various errors have proceeded, by which the glorious gos- pel of the grace of God has been beclouded, the faith of many Christians staggered, and their joy in Jesus and hope of glory greatly diminished. But that the above plnusible inference is a false conclusion, (though drawn from undeniable facts,) will I hope be made plainly [to] appear, if we impar- tially survey the doctrine of Jehovah's love in the light of divine revelation. The love of God, according to the scrip- tures, ought to be considered [under these distinctions, viz.] as Natural and as Sove- reign. The righteous Lord loveth righte- ousness, and holiness is his perpetual de- light. This love arises from the perfection and purity of his nature, and has lor its object his own holy image, as enstamped upon his rational creatures; or in other words, in holy dispositions and correspond- ing acts, tlie Lord takes pleasure and de- light. He is of purer eyes than to behold iniquity with approbation, or look on holiness with disgust. His hatred of sin, and love of purity, are not acts of divine sovereignty. Sin is not hateful because God willed it should be so, but is odious in its own nature to every pure being ; and is therelbre infi- nitely hateful to an infinitely holy God. God does not hate sin, because he has by his law forbidden it ; but has forbidden it, because it is what he loathes, as contrary to his holy nature. Perfect conformity to God, and supreme delight in him as the chief good, arc enforced by God's holy law, because of their native excellency and pro- HELP TO ZION'S TRAVELLERS. 67 priety. Holiness then, being the object of God's natural love, or essential approbation, and sin the reverse, it necessarily follows that every unholy creature is odious in the sight of God ; therefore a creature having lost its purity, ceases to be the object of his natural approbation ; yet the alteration is not in God, but in the creature, which is become, through moral impurity, what he ■abhors. God's natural love is still unalter ably fixed on personal purity, wherever it is found; but in reference to a polluted creature, love has lost its object, that on which it was fixed being quite annihilated or destroyed. Thus it appears that the various ranks of intelligent creatures AVere, in their original condition, interested in God's favor. Even those abominable beings, called devils, were, while holy, the objects of their Ma- ker's love and approbation, as well as the angels who continue to shine in holy splen- dor and untainted purity. Though a part of the angelic world, and the whole human race, have, by their revolt from God, be- come vile, and cease to be the objects of the Lord's delight, yet there is no variable- ness or change in Jehovah. But, to every proper object, " God is love ;" 1 John. iv. 16; for God has no aversion to his creatures, simply considered as creatures ; but on ac- count of their moral depravity ; nor does he necessarily love them, because they owe their existence to his sovereign will and ahniglity power ; but as the subjects of his moral image, wliich consists in righteous- ness and true Jioliness. As all mankind have lost the image of God in which they were created, and become base and abomi nable in his sight, being filthy and guilty before him, they must have continued in a condition eternally disgustful to God, and in a state tremendously terrible to them- selves, had not the Lord been pleased to show them kindness in a sovereign way ; being graciously determined to save whom he thought proper, with an everlasting sal- vation. That love from which salvation springs is [not natural but] properly sove- reign; [not necessary but] absolutely /ree. None are its objects because they deserved to be so, nor was God under any necessity of nature so to distinguish them; but it consisted in a voluntary determination to do good to the persons he sovereignly fixed upon as his people, with infinite and invari- able delight. If, then, we consider the voluntary love of the great Eternal as distinct from, and yet harmonizing with, that [riatural and neces- sary love] of which we have been treating, difficulties, which otherwise are insurmount- able, will disappear. That love which is essential, or natural to God, has personal holiness or pure principles for its invariable object. But sovereign love fixed upon per- sons, without a regard had to their disposi- tions as its cause ; which sovereign favor is entirely uninfluenced by their dispositions, and is beautifully illustrated by the Lord's voluntary favor to the person of Jacob, and the distinguished special privileges enjoyed by his posterity, without respect had to his having done either good or evil. Jacob have 1 loved, saith the Lord. Rom. ix. 13.* And Moses, speaking of Israel as a chosen people, observes. The Lord, did not set his love upon you, nor choose you because ye were more in number than any people, (tor ye were the fewest of all people,) but be- cause the Lord loved you. Deut. vii. 7, 8. Such as it hath pleased the Lord to make his people, 1 Sam. xii. 22. may with humble joy and holy admiration say, " Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." 1 John iii. 1. This sovereign love of the Lord to his spiritual Israel, set apart his own son, Immanuel, as the head of his people, and gave their persons to him before the world was ; and in time gave him to die for them. God sovereignly loved their persons, but abhorring their sinful conduct and criminal dispositions, was de^ termined to remove that from them which he hated in them, and by creating them anew in Christ Jesus, or implanting holy and heavenly principles in their souls, to make them a holy people, that as such they might become the suitable, fit and proper objects of his natural, necessary, and essen- tial love ; which, as aforesaid, has holiness for its invariable object. Sovereign love having their persons only for its objects, without being excited by their dispositions, is therefore invariably the same, without addition or diminution. Hence all that is done for them, and wrought in them, is in consequence of; and according to that great love wherewith he loved them, even when they were dead in trespasses and sins. This sovereign love is the fruit of God's good pleasure, or the effect of gracious good-will to them. The utility and propri- ety of the above distinction, were it suffi- ciently attended to, would appear as bright as the sun in a clear meridian. I wish some able pen would undertake to investi- gate the subject more fully than either my talents or time will admit of. However, the few following remarks I hope may be of . use to weak Christians, for whose sake I write, either to rectify tlieir judgments — The liatred of Esau, as opposed to the love of the Lord to Jacob, is not to be considered as implying any positive indignation to his person as a sinner ; because the love and the hatred spoken of, was without their having done either good or evil ; it only intends his not being loved as Jacob was. In this sense, hatred is (o be understood in Deut. xxi. 15; Luke xiiv. 26; and John xii. 25. 68 HELP TO ZION'S TRAVELLERS. stimulate their obedience — increase their joy, — or relieve their perplexity. 1. From the sacred oracles it appears, that God's necessary hatred to sin is not contrary to his sovereign love or gracious intentions to do good to his people, even while ihey are subjecfs of no other dif?posi- tions tlian what he abhors. If sovereign love to the sinner was inconsistent with Jiis infinite hatred to sin, who then could be saved ? For fallen men are, as such, be- come altogether abominable in the eyes of their holy Maker, the imagination of their hearts being, while unrenewed, evil, only evil, and that continually. " They are cor- rupt, they have done abominable works, there is none that doeth good, no not one ;" Psal. xiv. 1, 3 ; compared with Rom. iii. 9, 18. " We ourselves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.' Tit. iii. 3. They who do such things are worthy of death, and likewise those who take pleasure in them that do them. Rom i. 32. " So then they that are in the flesh cannot please God ;" Rom viii. 8. Never- theless, '' God commended his love towards us, in that while Ave were yet sinners Christ died for us ;" Rom. v. 8. " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins ;" 1 John iv. 10. " In this was the love of God manilest." Ver. 9. "Yea, I have loved thee Avith an everlasting lov^e : therefore with loving kindness have I drawn thee ;" Jer. xxxi. 3. Jesus when pleading with his Father on behalf of his chosen says, " Thou hast loved them as thou hast loved me, and thou lovedst me before the foundation of the Avorld." John xvii. 23, 24. " We all had our conversation in times past in the lust of the flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of Avrath, even as others. But God, Avho is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us, &c." Eph. ii. 3, 4, 5. Re- specting their persons they Avere loved while in their sins; but [they were] not loved in reference to their rlisposiiiojis. No ; God necessarily hated, Avhile he sore- reignly loved. " But after that the kindness and love of God our Saviour appeared toward man ; not by works of righteousness which we have done, but according to his mercy he saved us, by the Avashing of regeneration, and renewing of the Holy Ghost j" Tit. iii. 5. Being thus the Avork- manship of God created ancAV in Christ, the church becomes the object of the Lord's necessary love, or natural dehght. As he saith, " I will call her beloyed which was not beloved ;" Rom. ix. 25. 2. Those Avho are renewed in the spirit of their minds, and possessed of holy prin- ciples, and arc undeniably, as such, the ob- jects of God's natural love, yet through sin become the objects of his holy displeasure. Nevertheless, that docs not suppose, nor imply any change in Jeho\'ah. Not in his snveieigii good will, [Avhich has regard] to their persons, and Avhich is still the same, being the effect of his mere good pleasure, and not fixed on them because of any good moral quality in them. Nor is there any change in his natural love, because only holiness is its iuA'ariable object. Agreeably to, and in proof of the above, Ave read that though God loved, yet he greatly ahhon-ed Israel, and Awas Avroth with his inheritance. Ps. Ixxviii. 59, 62. Being defiled with their own Avorks, therefore was the Avrath of the Lord kindled against his people, insomuch that he abhorred his own inheritance ;" Ps. cvi. 40. " Nevertheless he regarded them when he heard their cry ;" A'er. 44. " Yea, \ mine heritage, saith the Lord, is unto me as { a lion in the forest, it crieth out against me, therefore I hate it. I hale the dearly beloved i of my soul ;" Jer. xii. 7, 8. '• Thou hast wearied me AAnith thine iniquities ;" yet sovereign grace breaks forth in Israel's fixvor, and Jehovah adds, " I, eA^en I, am he that blotteth out thy transgressions for mine OAvn sake, and Avill not remember thy sins;" Isaiah xliii. 24, 25. " I knew thou AA'ouldest deal very treacherously, and Avas called a transgressor from the womb. Yet, saith the Lord, for my name's sake Avill I defer mine anger, and for mj^ praise will I refrain for thee, that I cut thee not off"; Isaiah xlviii. 8, 9. "For the iniquity of his cove- tousness was I AAToth and smote him, I hid me and Avas Avroth, and he Avent on fro- Avardly in the way of his heart." And Avas not the desperate sinner made a dreadful example of Divine displeasure ? He must have been so, had not free exuberant grace interposed in his favor, saying, " I have seen his ways, and I will heal him," Isaiah Ivii. 17, IS. SoA'ereign love triumphs in the -sinner's salvation, through the merits of the Almighty Saviour, in a AA^ay AA'hich dis- plays the infinite purity of Jehovah's nature and [his] unmerited favor. Sin giA-es many a mortal AA'ound, but grace provides a cure. Thus, from the example of God's con- duct toward backsliding saints, AA'e haA'e striking proofs that neither God's natural nor [his] sovereign love change their ob- jects. Holiness is the invariable object of the former, and the persons of liis people the objects of the latter. I might add, all the good Avhich sovereign grace does Avork, or implant in tiie human heart, meets with God's necessary approbation in all its gen- uine operations. He attends to the lan- guage of penitence Avith pleasure. He HELP TO ZION'S TRAVELLERS. 69 says of mourning Ephraim, whom he heard bemoaning himselt', " My bowels are trou- bled for him, and I earnestly remember him still." With what melting pity does he address the soul that seeks tor soUtude to lament its doleful condition ? " O my dove, thou art in the clefts of the rocks ; let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." Song ii. 14. Sovereign love having given sight to the soul which was before blind to the beauties of Immanuel, to Jesus it now looks and loves; and he being delighted with the exercise of grace, says, " Thou hast ravished my heart, tliou hast ravished my heart with one of thine eyes ; how fair is thy love, my sister, my spouse ! How much better is thy love than wine ; and the smell of thine ointments than all spices !" Song iv. 10. The productions of sovereign grace God naturally loves, and therefore takes pleasure in them that fear him, in them who hope in his mercy. Ps. cxlvii. 11. Once more; 3. Of diat love which is essential to the nature of God, good men are not equally the objects ; for as no man is its object but in consequence of being the subject of holi- ness, therefore a growth in grace, or in holy obedience, wiU ever meet with God's in- creasing approbation. Christ, as man, though ever pure, " increased in favor with God ;" Luke ii. 92. " Therefore doth my Father love me (said Jesus) because I laid down my life :" John x. 17. " He that lov- eth me shall be loved of my Father, and I will love him. If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." John xiv. 21, 23. "For the Father himself loveth you, be- cause ye have loved me, and have believed that I came out from God ;" John xvi. 27. " Keep yourselves in the love of God ; Jude, verse 21. " As the Father hath loved me, so have I loved you ; continue ye in my love. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments and abide in his love ;" John xv. 9, 10. Though all re- generate persons are evidently the equal objects of special sovereign favor, and with them, as in Christ, the Lord is well pleased for his righteousness' sake; Isaiah xlii. 21, and their persons are accepted in the belov- ed ; yet with many of them the Lord is not well pleased, with respect to the temper of their hearts, and manner of life. See 1 Cor. X. 4, 5. Therefore " only let your con- versation be as becometh the gospel of Christ." " We beseech you, brethren, and exhort you by the Lord Jesus Christ, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more ;" Phil. i. 27. 1 Thess. iv. 1. "Knowing that your labor shall not be in vain in the Lord." 1 Cor. XV. 58. " For God is not unrighteous to forget your work and labor of love ;" Heb. vi. 10. From the above v/e may infer : 1. That the everlasting damnation of those who kept not their first estate in which they enjoyed the Divine approbation, does not oppose the unchangeable nature of Jehovah's love, nor render the eternal salvation of his people precarious or uncer- tain. 2. How carefully should every saint watch against every sin, and strive to grow in perfect conformity to his God. True happiness will ever be found inseparably connected with real holiness; and sin, wherever it is, will invariably remain the object of God's displeasure. On the ac- count of this he hides his face, and is wroth with his people ; and though he pardon them, yet he will take vengeance on their inventions ; for whom he loveth he chasten- eth. 3. How awfully miserable must our con- dition have been, having lost that rectitude of nature in which God dehghted, had he not proceeded tov/ards us in a way of sov- ereign grace, choosing us in, and commit- ting our persons to the care of his own Son, laying our iniquities upon him, and punishing him for them, and justifying us on his account, conveying hohness, pardon and peace, through him, to make us pure and spotless before his throne ! There, in that world of bliss, God, in all his essential glories, will be forever enjoyed the same as though sin had never been ; with additional pleasures arising from the amazing infinite source of sovereign spontaneous favor. The hearts of the redeemed will be ravish- ed, their powers of mind animated, and their elevated songs make heaven's high arches ring with the joyful acclamation of, Salvation to our Ood and the Lamb. A full evidence of the infinite desert of sin, which seems to be intended by the smoke of the furnace ascending before the throne, will heighten their admiration of sovereign love, and fill their capacious souls with un- speakable joy, profound reverence, and holy wonder. 4. Opposition to the sovereign grace of God is truly lamentable. How mournful to think that poor condemned criminals should be filled with enmity against that, in consequence of which, only, salvation can become the object of hope. It is a striking proof of the deceitful and infatuating nature of sin, and the pride of the human heart. 70 HELP TO ZION'S TRAVELLERS. CHAPTER III. Tlie Doctrine of Electioiu Some upright minds, being subject to dis- couragements through misapprehensions which are olten the truit of misrepresenta- tions of truth, I shall [now] attend to anoth- er subject nearly cormected with the above, at the very name of which some professors are startled, though it is frequently met with in the scriptures of truth. [This sub- ject is the doctrine of Election.] 1. Election or choice always implies free- dom of will in the person or persons who choose or elect. Constraint or compulsion is incompatible with, and opposite to choice, which must be voluntary or not at all. 2. Every elector has an end in view, in respect of which he makes his choice, or for the accomplishment of which the choice is made. 3. The person chosen is always consid- ered as passive, being entirely at the will of the elector, so far as relates to the act of choosing. These three ideas are inseparably con- nected with election, or a proper choice, whatever kind of election we refer to, wheth- er made by God or man. But some young or weak Christians have confused or dis- couraging ideas of the doctrine now under consideration, for want of attending to the diiferent senses in which the scriptures speak of persons being the chosen, or the elect of God. Of this ignorance or inat- tention the opposers of sovereign grace take the advantage ; and in order to per- plex or prejudice their minds, produce scrip- ture instances of some who were elected, and nevertheless perished in their sins, as there is rea.son to think Saul and Judas did, and yet both of them were chosen of God. Hence it is inferred, that as some are lost who were elected, therefore election does not secure the salvation of tliose who are chosen, but is of such a nature as to leave their future happiness and final felicity en- tirely precarious. As such inferences as the above, at the first view, wear the ap pearance of truth, it is no wonder that some gracious persons are inditierent about the doctrine. But the apostle exhorts Chris ' tians to give all diligence to make their calling and election sure, by being able to produce such evidences as may demonstrate their personal interest in Jehovah's choice : Ihe knowledge of which, in the judgment of Jesus, is calculated to produce in his people greater pleasure than they ought to take from the evidence of devils being in subjection to them. To have hell van- quished must afford unutterable joy to those who wrestle with the powers of darkness ; " notwithstanding in this rejoice not, that the spirits are subject unto you, (saith the Lord,) but rather rejoice because your names are written in heaven." Luke x. 20. For the relief of serious inquirers after the truth, it may be proper to observe, that by Elec- tion, in scripture is sometimes intended God's setting apart, or choosing a people, to the enjoyment of peculiar external privi- leges ; in that sense he chose the Jewish nation, and therefore they as a nation, not- withstanding their wickedness, are frequent- ly called the Lord's elect, or chosen peo- ple. Again, the Lord hath elected, or cho- sen particular persons to act in office capa- city ; as Samuel, Saul, David, and many more under the Old Testament ; and Peter, James, Judas, and others, were chosen, or elected in like manner under the New. Hence Jesus said to his disciples, " Have not I chosen you twelve ? and one of you is a devil." But the election of grace, of which I am treating, is of a ditierent nature, and con- sists in God's choosing of persons in Christ Jesus, or setting them apart as in connec- tion with him, to salvation, through sancti- fication of the Spirit and belief of the truth. Salvation was the end C^od had in view ; to bring his chosen to the possession and enjoyment of salvation, not only as consisting in a dehverance from punish- ment, but from all iniquity. Therefore in the definition the apostle gives of the doc- trine, sanctification by tlie Spirit, and a true laith, were what tliese persons were chosen to be the subjects of, through which only, salvation could be enjoyed. This choice was Irom the beginning, or ever the earth was. They were not chosen, because they were viewed as holy, and therefore deserving to be distinguished as God's fav- orites, on account of their obedience or per- sonal purity, but that they should be holy. The great apostle, in his deep, but delight- ful epistle to the saints at Ephesus, treats of the important subject in so full, plain, and accurate a manner, as to answer almost every pertinent query that can be made respecting the doctrine. He begins with expressions of fervid affection and humble gratitude to its infinite Author, saying. Blessed be the God and Father of our Lord Jesus Christ. Q. 1. What hath he done 1 A. Who hath blessed us. Q. 2. Witli what hath he blessed us ? A. With all spiritual blessings. Q. 3. Where are those blessings depos- ited? A. In Christ. Q. 4. Where may seeking souls expect to find and enjoy them 1 A. In heavenly places (or things.) Q. 5. According to what does he pro- HELP TO ZION'S TRAVELLERS, 71 ceed in the bestowment of such special I privileges : is it owing to our choice of him ? A. No : but according as he hath cho- sen us in him. Q. 6. "When? A. Before the foundation of the world. Q. 7. But did he choose us because we were holy, or because he foresaw we would be so? A. No ; but that we should be holy. Q. 8. Did he then intend that all such should be made completely holy ? A. Yes, and without blame before him in love. Q. 9. And is every thing aforesaid ab- solutely secured ? A. Yes, having predestinated us. Q. 10. Predestinated to what ? A. Unto the adoption of children. Q. 11. By, and to whom ? A. By Jesus Christ to himself Q. 12. What is the source of such fa- vors, or from whence do they flow ? A. The good pleasure of his will. Q. 13. In what does the whole termin- ate, or to what does it lead ? A. To the praise of the glory of his grace. Wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. See Eph. i. 4th to the 12th. Again, the same inspired writer asserts, such were " chosen to salvation, through sanctification of the Spirit and belief of the truth." 2 Thess. ii. 13. God kindly connected their final fe- licity and his own eternal glory, when he ordained them to eternal life. Acts xiii. 48. But though Judas was chosen to office, he was not chosen to holiness, for Jesus, when speaking to the disciples as his ser- vants and true followers (Judas being pres- ent) he said, I speak not of you all. I know whom I have chosen. John xiii. IS. The names of his chosen are written in heaven, and all such are freed from condemnation. Who shall lay any thing to the charge of God's elect? Rom. viii. 33. All this could not [with propriety] be said, of the Jewish nation, nor of Judas, and many more who have been chosen [merely] to office: be- sides, individuals are called the elect, who could not bear rule in the church of God ; for a woman was not suffered to speak in the church, nor usurp authority over the man, but was to be in sile;ice. 1 Tim. ii. 12. Yet we read of an elect lady and her elect sister. 2 John i. 13. If God hath thus chosen, the end he had in view will certainly be accomphshed, for saith Jesus, " All that the Father givelh me shall come unto me, and him that cometh unto me I will in no wise cast out." "His people shall be willing in the day of his power," for having " loved them with an everlast- ing love, therefore with loving kindness will he draw them." No one instance can be given of God having chosen any people, person, or place, to that which was not ac- tually accomplished. Did the Lord choose the Jewish nation to peculiar privileges? Yes, and in consequence of that choice they had the advantage of all other nations, and much every way. Samuel did actu- ally prophesy, and Saul and David were really kings in Israel. Judas was actually numbered with the apostles, and with them took part of the ministry to which he was elected. Moses was Israel's leader, and lawgiver, because he was chosen by the Lord to such dignity. Aaron and his des- cendants were priests of the most high God, because they were elected by him to that office. So the Lord chose Jerusalem as the residence of the ark, and the place where sacrifices should be offered ; and thither the tribes of Israel actually repaired to worship, and adore him whose dwelling was in Zion. In no one instance did Jeho- vah choose in vain. The ends he had in view were ever accomplished. And if so, can there be any reason assigned why those, and those only who were chosen to the greatest blessings, should fall short of them ? But the foundation standeth sure, having this seal, the Lord knoweth them that are liis. In every age " as many as were or- dained to eternal hfe believed" " the election obtained it, but the rest were blinded" by ^' the god of this world, who blindeth the eyes of them who believe not." " So then at this present time also there is a remnant according to the election of grace, and if by grace, then it is no more of works, other- wise grace is no more grace." Rom. xi. 5, 6. Another stumbling-block in the way of many inquirers, next to the doctrine of elec- tion, is reprobation, which is generally [but improperly] considered as the counterpart of election, and related to it as its direct opposite ; as a negative, is related to a pos- itive idea. But if it be understood as the negative of election, is it not strange it should change its nature, and, in contro- versy, become a positive idea? And yet as such it has been [both] opposed and de- fended with great warmth ; for the adver- saries of sovereign grace scarcely ever di- rectly encounter the doctrine of election ; but artfully file off to reprobation, as if they were conscious [that] election was itself mvulnerable, and could not possibly be reduced. But from the mountain of reprobation they attack the doctrine intend- ed to be demohshed, and charge it with the most horrid consequences, too shocking to relate. These consequences tlie defend- lers of sovereign grace have repeatedly 72 HELP TO ZION'S TRAVELLERS. f)roved to be quite foreign to, and not in the east inferable from, the doctrine of God's sovereign choice of his people to grace and glory. But perhaps their defence of the doctrine of reprobation has not been equal- ly successful. [And no wonder ; they have unwarily admitted it to be the opposite of election ; and tliis admission] has been stumbling to many inquirers after truth, and encouraging to its oppoeers. Election or choice, indeed, implies a negative, or that some are not chosen ; which the scrip- ture calls the rest : this is readily allowed, but reprobation as mentioned in scripture is never opposed to election. To the doc- trine of election it does not seem related, but stands in a quite different situation in the system of scriptural divinity. 1. I'i reprobation conveyed the idea of non-election, by a person being reprobated, we should understand one not elected ; but how will such an idea comport with the apostle's reasoning, when he says, " Know ye not that Jesus Christ is in you except ye be reprobates ?" 2 Cor. xv. 15. To sup- pose him to mean they were not elected if Christ was not in them, is supposing him to contradict his own experience, and op- pose self-evident facts ; for there was a time when Christ was not in Paul himself; during which period he was exceeding mad against those who professed the name of Jesus. But. says he, " it pleased God to reveal his Son in me." Before this hap- py change took place he was in a state of reprobation^ for Christ was not in him, amj yet he was never in a state of non-election, but was one chosen in Christ before the world was. Again, he could not mean if Christ was not in them they were not elect- ed, because Christ is not naturally in his elect, as most of them know ; and [they] lament, when called by grace, that they lived without God and without Christ in the world; therefore, during that period, they were reprobates, not having Christ in them ; nevertheless they were the elect of God, of which their bemg called by grace is a proof From hence it appears that reprobation is not the opposite of election. 2. That reprobation is not the opposite of election will appear evident, if it be con- sidered that election is an act of divine sov- ereignity, arising merely from the will of God, without any fitness in creatures de- serving to be so distinguished ; but repro- bation, whenever the word is used in scrip- ture, respects a comparative deficiency, or an essential defect in those who are repro- bated. Election is the effect of or entirely flows from the good pleasure of God's will in favor of the persons of his people ; but reprobation originates not merely from God's will, but from the natural contrariety there is between Jehovah's purity and their 'pollution. 3. Ifepmbation in scripture always stands opposed to, and is the natural negative of, approbation, whether it respects the state of a person, the frame of his mind, or the nature of his actions. Hence, vile profess- ors are compared to the alloy or dross fre ■ quently mixed with metal, which on trial is found base or deficient in quality ; there- fore " reprobate silver shall men call them, because the Lord has rejected them." Jer. vi. 30. So in the text before mentioned, " Know ye not that Christ is in you except ye be reprobates?" the apostle's obvious meaning is, that such are destitute of real worth. For however splendid a profession be, yet without Christ, all will be found mere refuse at last ; therefore he puts them upon close examination, lest they should be deceived by appearances. Thinking themselves something, while in fact they are nothing. Hence in the next verse he adds, " But I trust that ye shall know that we are not reprobates." 2 Cor. xiii. 5, 6 ; and in verse 7, he says, "Now I pray to God tiiat ye do no evil, not that we should appear approved, but that ye should do that which is honest, though we be as reprobate.^."' Thus he considers reprobation and appro- bation as natural opposites. Again, men of corrupt minds are said to be ^-reprobate concerning the fliith," i. e. destitute of a true understanding of the truth. 2 Tim. iii. 8. And the " abominable and disobe- dient are unto every good work reprobate.'''' Tit i. 16. Agreeable, therefore, to this view of reprobation, those vile atiections lo which the Gentiles were given up, are call- ed '■'■ a reprobate mind.''^ Rom. i. 26, 28, 29. Meaning that their dispositions and conduct were odious, and could not possibly be ap- proved of, either by God or good men. From the above considerations it evidently appears, that election and reprobation are not inseparably connected, nor even so much as related as kindred ideas, and that reprobation does not intend an absolute ap- pointment to eternal misery, for such may still find mercy as Paul did ; but that it is the awful opposite to divine approbation, whether it respects persons, principles, or proceedings. But some may reply, Though the term reprobation should be disused as relating to election, yet if the ideas be retained which were conveyed by it, the doctrine is not less exceptionable than before. True ; therefore, let us calmly consider whether those horrid ideas, which the opposers of election have always connected with the term reprobation, are, or are not, as foreign to the doctrine of^ election as the term itself The most decent and sober opposers of the HELP TO Z ION'S TRAVELLERS. 73 doctrine in question, generally charge it with implying three things : 1. An appoint- ment to inevitable destruction of those who are not elected ; therefore, 2. That the doc- « trine of election is injurious to those not in- cluded in it ; and consequently, 3. Is a re- flection on the justice or moral character of God. These reasons, it is confessed, are quite sufficient to justify a dissent from the doctrine, or an opposition to it, suppos- ing them well founded. But whether these awful inferences are the genuine offspring of election or not will appear, if brought under impartial examination. 1. Respecting the first objection, the question is. Whether the doctrine of election (supposing it a fact) be the cause of, or in the least influential upon, an appointment of any creature to destruction ? That it was neither the cause nor the occasion of such an appointment is demonstrably evident from its very nature. It could not have such a tendency, because election is an act abso- lutely sovereign, or a gracious act arising simply from Jehovah's will. But punish- ment does not arise from divine sovereignty. If it did, it would be causeless ; but God never punished (therefore never intended to do so) without a criminal cause in the crea- ture. God does not punish for sin because it was his sovereign will ; but his very will to punish arises from the holiness of his na- iure and the equity of his government; therefore God's intention to punish arises from a distinct source from that out of which election springs. They are in their nature eternally distinct, as any acts of God can possibly be. Such a charge, therefore, might as well be brought against creation as election. It seems very strange that any serious person should oppose the idea of God's decreeing to punish for sin, seeing he actually does so, which he could not, if it was an unrighteous thing in God to take vengeance. If it be right for the Lord to punish those who are punished by him, it could not be wrong to resolve to do so, un- less it be wrong to determine to do what is right. However, such a decree does not arise from election. What is opposite to election, is a mere negation, or a leaving others in that state in which ail men are viewed by the great Eternal when he chose his people : therefore, 2. The doctrine is not injurious to those not included in it ; for if election respected its objects as sinless, or simply considered as creatures formed of God, which some think, seeing the happy angels and the per- son of Christ were included in Jehovah's choice, those /ro??2. among whom thoy were chosen could not be deemed ptmishable, being considered in their pure unlallcn state; therefore election, if so considered, could not in the nature of things, be the cause or Vol. 3.-J. occasio7i of God's designing to punish any man. If the election of men be considered as a choice of criminal creatures, or oi' creatures considered as in a sinful fallen state, in which light it is viewed by many, because the choice is unto salvation through sanctification of the spirit, (however, the different stating of the doctrine is only a circumstance which does not alter the na- ture of the truth stated, for if it be thus con- sidered,) it unavoidably follows, that as those not included in the sovereign choice, were viewed by God as sinful when the choice was made ; therefore the choice could not possibly make them sinful nor cause them to be viewed as criminals. It is singularly absurd to suppose the pres- cience of God, or his all-comprehending understanding, to be the fruit of his sove- reign will ; and yet this absurdity, gross as it is, attends the objection, which is the same as saying, if God had not elected some, he would never have known or thought of the condition of others. As no injury is done to any man by the doctrine in question, therefore, 3. It is not contrary to, or an impeach- ment of, the moral character of God. In election there is no connivance at sin im- phed. By it, sin in the chosen was not ren- dered less odious, nor justice partially ad- ministered in their favor, but a surety was graciously substituted in their stead, who bore their sins, and was wounded for their transgressions, and by whose obedience the law of God was magnified, and through his death impartial justice shone with tremen- dous lustre. Had the crimes of which the elect was guilty been transferred or impu- ted io those who perish, in that case an ex- emption of the elect from punishment would have been unjust and injurious, because mercy shown to them would have heightened the misery of others. But as every one who perishes suffers only according to the de- merit of his own personal sins, therefore to infer that the doctrine of election is detri- mental to man, and unworthy of God, dis- covers either pitiable weakness, or power- ful prejudice ; for such inferences seem as opposite to truth, decency and common sense, as a man would appear to be, if he undertook to prove that God is cruel be- cause he is kind, and that those have great cause to complain who were never injured. That the doctrine is not inimical to Chris- tian experience, but of contrary tendency, will be shown in its proper place. What has been said I hope may tend to remove the objections against it,* as a revealed * The following condensed view of the doctrine of plection, may, perhaps, not be unacceptable to the young rhiislian. 1. There is a manife.sl difference among mankind in their moral and religious character; — a difference which 74 HELP TO ZION'S TRAVELLERS. truth of great importance, in consequence of which Christ and his people were so con- nected that what he did was impiUable to them. CHAPTER IV. Union to Christ. Though the Scriptures speak with re- markable plainness of the near relation sub- sisting between Christ and his church, in consequence of electing love, yet various stumbling-blocks are frequently found in the way of [those who desire] clear views of that doctrine ; for the removal of which, if God please to bless the attempt let us now briefly consider, [that relation to Christ which is expressed by the title of the present chapter.] Various warm disputes have existed among the people of God about union to Christ, particularly as relating to its com- mencement, which is thought by some to have been from everlasting, and by others not till, or after believing. Though agreed in the main about its nature and duration, each side has been pretty free, and fertile in the invention of consequences, as arising from their opponents' sentiments, which [consequences,] perhaps, are equally ab- horrent to both. On this account, many sincere inquirers after truth have been greatly discouraged, wounded in their minds, and prevented making progress in religious attainments. Some are likewise perplexed and stumbled by a third party, who, differing from the other about the na- is not merely external, but apparently, radical and essen- tial : some are the subjects of real, vital piety, of which others are entirely destitute. 2. As every effect must originate in some cause, so this difference in men's characters is an effect of some cause, and the Scriptures attribute it to God ; Eph. ii. 3, 5. "We were by nature children of wrath even as oth- ers; but God — hath quickened us." 3. As God is the author of this difference, he has, doubtless, in producing it, acted like an intelligent and wise being. But such a Being does not act till he has determived to act ; and each act is part of a plan of ope- ration : therefore, before God produced this difference in men'scharaclers, he determined to produce it, and the change produced, is part of his great plan of operations ; i. e. what he has done in time, he has resolved to do be- fore time began : he determined, then, to effect the very change he has effected, and in the very persons in whom he has effected It ; (Rom. vlii. 29, 30,) and this determi- nation is election. From Ihls it will be seen that, election has absolutely no bearing upon any but the saved ; it does not touch, or at all regard others ;— no more than if they had not any being. It leaves them exactly as they were, and as they would have been if there had been no election at all. From an inspection of the passage just referred to, in connection with the above remarks, it will be seen, also, that so far from election securing the salvation of any, irrespective of character and piety, their rAarac^er is one object regarded in their election ; and election secures that it shall be holy ; (Eph, I, 4.) Election, as we have seen, was the determination that there should be a differ- ence in conduct and character between its objects and others : and that they should be sanctified in spirit, by the belief of the truth. 2. Thes. ii. 13. ture of the union, therefore deny its dura- bility^ and maintain that those who are in Christ to-day may possibly be in hell to^ morrow. Perhaps the doctrine of union with Christ may be of such a copious and# complex nature, as to justify in some meas- ure the sentiment of each, who viewing the subject in detached parts only, therefore may conclude some things are opposite, which are, in fact, only distinct. However, so far as that may be the case with com- mon Christians, an impartial survey, or re- view of the subject, may have a concilia- ting tendency; for which purpose it should be considered, that union to Christ is of a threefold nature, which may (for the sake of keeping ideas distinct) be denominated, visible, vital, and virtual. First ; By visible, is intended a credible profession of Christ, joined with an appa- rent subjection to him, or an embracing his gospel, and obeying his laws. Where there appears love to Jesus, and subjection to him as a Saviour, and a Sovereign, we are bound to consider such per.sons as rela- ted to him, and to love them accordingly. The apostle, treating of the visible church as in union with Christ, founded on profes- sion, says. We being many, are one body in Christ, and every one members one of an- other. Rom. xii. 5. And speaking of the churches of Judea, he adds, which were in Christ. Gal. i. 22. To be therefore m the church by a credible profession, was called a being in Christ, as in 1 Cor. xii. 2. See Gal. iii. 27; 1 Cor. xii. 13. Yet it is evi- dent that the apostle did not account all were true believers which were in Christ by profession, though he was bound in char- ity to hope thus of them all, till there was evidence to the contrary. The inspired penmen did not certainly know the gra- cious state of the persons they addressed, but had cheering hopes and distressing fears, respecting those to whom they min- istered. See Epist. to Gal. Even Jesus, " who kneic what was in man," generally, as a minister, addressed his own people by such terms as were descriptive of gracious dis- positions ; Matt. V. As many are in Christ only by a profession, having a name to live, and are dead, therefore there is a striking propriety in the various ifs we meet with in scripture, when promises and encour- agements are treated of, which ifs do not imply an uncertainty of a true believer's future happiness ; but an uncertainty re- specting who the persons are that have be- lieved through grace. With what jealousy does Paul speak of the Galatian churches, and of many in that of Corinth ; and with what caution does Peter mention one whom he greatly valued, " Sylvanus, a faitliful brother, as I suppose." 2 Pet. v. 12. The visible kingdom of Christ is compared to a HELP TO ZION'S TRAVELLERS. 75 net which encloseth divers kinds ; but the Lord, who searcheth the heart, will take care of the good, and cast the bad away. Then many who were visibly in connection with Christ, who ate and drank in his pres- ence, who were the children of the kingdom, and visible members of his body, the church, will be cast out; so that those who are found fruitless branches in Christ, will be broken off, and burned with unquenchable fire. Therefore it is granted that many who are in Christ, in [this] sense, [i. e. visi- bly,'} may notwithstanding lift up their eyes in hell, being in torment. Secondly; there is a vital union, or a divine connection between Christ and his people, which takes place at regeneration, when the soul is made to hear the voice of the Son of God and live; for the Son quickeneth whom he will. Hence the apos- tle says, " I live ; yet not I, but Christ which liveth in me." To live imphes three things, all which, in a spiritual sense, every true Christian is the subject of, viz. sensation, ANIMATION, PRESERVATION. 1. Sensation. They feel the burden of guilt, and are sensible of the plague of their own hearts. They are convinced of their wants and weakness, and are conscious of being in a condition both mean and misera- ble. They see their own deformity and Jehovah's beauty. Their ears are open to receive instruction ; and the voice of God in his word, whether terrific or tender^ makes deep and durable impressions on their minds. They have a taste for the things of religion, after which they hunger and thirst. To them Christ is precious: his name is an ointment poured forth, his beauty is as the olive-tree, and his smell as Lebanon ; yea, he is altogether lovely. All their spiritiud sensations, whether painful or pleasurable, are in consequence, of living union with Jesus ; for prior to its commence- ment they were dead in sin, and destitute of every holy emotion and perception. 2. Animation. Christian activity is en- tirely owing to Christ's aniviative influence. Through his Spirit and all-sufficient grace, they serve with pleasure, or suffer with pa- tience ; they strive and war against sin, and wrestle with principalities and powers, over all which they are more than conquerors through him who hath loved them. Yea, they can do all things through Christ strengthening them, and without him they can do nothing. 3. Preservation. The principle of am- mation ever discovers an inchnation to pre- serve its connection with that which is ani- mated by it: this is obvious not only in rational life, but even in animal likewise. So, Christ has always discovered an entire, infinite inclination to keep and preserve his people in connection with himself He influences them to love, and labor for the meat which perisheth not. He alarms their fears that they may escape danger, and strengthens their faith that they may lay hold of eternal life, secures their love by fresh discoveries of divine beauties, and the suitableness of celestial objects to heaven- born souls. Thus he draws them in the paths of duty by the bands of love, and by the cords of a man. He is the author of their presei^ation, in such a way as to pre- vent presumption, and secure their attention to appointed means, which Divine wisdom has connected with the desired end. He says he never will leave them, but will be with them always to the end of the world ; and writes his law in their hearts, that they might not finally depart from him. He saves them, therefore, not contrary to their inclination, but witla their /re e consent, and fervent desire. He that is joined unto the Lord is one spirit; 1 Cor. vi. 17. Between Jesus and them, there is a oneness in per- ception, affection, interest and end. As they are precious to him, so he is precious to them ; the chief among ten thousand, and altogether lovely. His interest is theirs, and theirs is his. He rejoiceth in (he pro.s- perity of his people, and they esteem Jeru- salem, i. e. his cause on earth, above their chief joy ; his revealed designs correspond with their real desires. The destruction of sin and the perfection of purity they long for. He gave his life for them, neither do they count theirs too dear to sacrifice on his behalf; their life therefore is in their hand, ready to be delivered up at their Saviour's call. They rejoice in Jesus on account of his mediatorial obedience, not only as it is their security from condemnation, but as it does infinite honor to Heaven's righteous law. What Christ has done, intentionally centres, and will ultimately terminate, in the vindication of God's moral government, and the eternal display of Jehovah's essen- tial perfections, in all their native beauty, and infinite excellency, grandeur, and glory, that God, to whom sinners have an aver- sion, may appear and be acknowledged, not only by angels, but by men, as all in all. As influenced by grace, the true believer says, " Oh, how I love thy law !" " I de- light in the law of God after the inward man." Jehovah he admires and adores; and when he takes a solemn view of the great Eternal, whose glory dazzles angelic eyes, he is astonished, confounded, and lost. in pleasing wonder. He sinks into profound contempt of himself, and feels keen reflec- tions on his criminal want of affection to, and departures from a Being so infinitely deserving the supreme love of men and angels. But on the revival of hope, with humble reverence, and holy rapture, he sings, " The Lord is my portion, sartfi my 76 HELP TO ZION'S TRAVELLERS. soul. He is my rock and fortress, and my deliverer, my God, my strength, my buckler, my sah'>atio7i, and my high tower. In his presence is fulness of joy, iit his right hand are pleasures forevcrniorc. Then shall I be satisfied, when I awake in his likeness." Though conscious of meanness and demerit, his language now is, " Will he plead against me with his great power ? No, but he will put strength into nie." " 1 know whom I nave believed. He hath said, My grace shall be sufficient for thee, my strength is made perfect in weakness. The Lord will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen." As such souls freely give themselves unto the Lord, so he receives them gra- ciously, and rejoiceth in them as his spouse, his property, and portion ; it is his will, and their desire to be like him, and with him for ever ; and for them to die is gain. Therefore, though shoals of professors per- ish, none who are possessors of his grace ever shall. Their internal life is eternal in its duration ; for thus saith the Lord, " I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand." John x. 28. " He that believeth on him is not condemned." John iii. 18. " There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. viii. 1. As there is no condemnation to such noao, there never shall be any. " Verily, verily, I say unto you, he that heareth my word and believeth, shall not come into condemnation, but is passed from death unto life. John v. 24. Whoso believeth on him, shall not perish, but have eternal life. John iii. 15, 16. They shall never die ; though they were dead, yet shall they live. John xi. 25. Who shall separate them from the love of Christ? Rom. viii. 35. Whose Spirit is in them as a well of water springing up into everlasting life. John iv. 14. He that hath the Son hath life, and he that hath not the Son of God hath not life." Those, therefore, who are vitally united to Christ, cannot lose their spiritual life while he maintains his own ; for he hath said, " Be- cause I live ye shall live also." Being bought by his precious blood, and kept by almighty power, they therefore may con- clude with the Jipostle, " That when Christ, who is their hfe, shall appear, they shall also appear with him in glory." There is, therefore, no real contradiction in the declarations in scripture, though they may to some appear opposite, respecting the final state of those who are united to Christ ; for salvation is not i)isepara,bly con- nected with a visible, but with a vital union to the Son of God. Those who perish never were spiritually in Christ: he was never the home of their hearts. They never approved of him, nor he of them ; therefore he will say to all that shall be doomed to destruction, I never knew you. Though they may have been among the saints, yet such were never of them ; but of a contrary character all the while. Hence of apostates the apostle thus speaks: " They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us, but ye have an unction from the Holy One,^'* &c. 1 John ii. 19, 20. Thus it appears, that a visible and a vital union to Christ are very distinct; and yet they are not opposites, for a profession of Christ cannot be deemed contrary to a possession of him. Thirdly, Vital union is distinct from vir- tual, though one is not contrary or opposite to the other. By virtual union with Christ, is intended a real connection subsisting be- tween him and the elect of God considered simply as such. That there was such a connection antecedent to vital union, is evi- dent from the following considerations. They were chosen in Christ, and given to him ; in covenant he represented them as a federal head. He became a surety for them, and on their behalf was made under the law, in consequence of which there was a legal connection of union established be- tween him and them. The substitution of his person under the law in their stead, was the ground of the imputation of their sins to him, and of his obedience for them. What he did and endured, would have had no efficacy in their favor, had they not been personally interested in him. Their sins could not have been done away by the sac- rifice of himself", had he not given himself for them in particular or died in their stead. But as their kinsman-Redeemer, he ran- somed them from death, and as the Head of the church, he became the Saviour of the body. Thus was he related to his cho- sen, as their head of representation ; and, as their surety, by his gracious engage- ments and condescending substitution of his person [to endure the penalties of the law] in their place, and by his performing for them what was required of them, he be- came the Lord their riglitcousness, and by his death he procured on their behalf an eternal exemption from deserved punish- ment, and a legal title to everlasting bliss. In consequence of this union, the elect were intrusted to his care, and were preserved in Christ Jesus, and, therefore, called to be saints. By virtue of the aforesaid connec- tion, they are said to be his sheep, whom he must bring ; for of all that the Father hath given him, he will lose none : and from thence ariseth the propriety of the apostle'a HELP TO ZION'S TRAVELLERS. 77 language in Eph. ii. 4, 6 : " God who is rich in mercy, for his great love wherewith he loved us, even wlien we were dead, in eins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Now as this virtual union does not supersede vital, or render it unnecessary, hut is the secret source trom whence it flows, why then should the godly quarrel one with another about what is so evidently consist- ent? Though yn«^ be only found in the branches, yet the root is surely not unprofit- able, seeing from thence the sap of the tree proceeds. According to this simile we may observe, what the scripture calls bringing forth fruit unto God, can only be expected among professors of religion, who are in Christ as visible branches. But even amongst them, will no fruit be found with- out sap or living nourisliment ; and there can be no vital nourishment, but in conse- quence of union with the root. As none ever imagine there is no connection between the root and branches of a tree till blossoms appear, why then should any think there is no connection between Christ the root of the righteous, and his people, before the appearance of grace 1 It is owing to the appearance of gracious dispositions, that a relation to Christ is discovered, or claimable by any person whatever ; nevertheless, the union or relation in the last sense in which we have been speaking, does not then com- mence. If there was no previou^s secret connection with Christ, from whence did grace proceed to the soul 1 It must have a source or original cause. The apostle ob- serves all spiritual blessings were given us in Christ. Eph. i. 3. If Christ was intrust- ed with all spiritual blessings to communi- cate to his people, then no spiritual blessing is ever possessed, but what flows from him and if so, there must be a prior connection with him. Believers have reason gratefully to acknowledge that they all have received out of hie fulness, grace for grace. John i. 16. To the hesitating soul we would re- commend a close consideration of the apos- tle's query ; " What hast thou, that thou didst not receive." 1 Cor. iv. 7. The doctrine of union between Christ and his church is of a nature so copious, that no one metaphor can properly repre- sent it ; therefore in the scriptures we meet with various similitudes, tending to illustrate the important subject. Christ is frequently compared to a foundation, on which his people are built; but that conveying only represented: to supply this defect, Christ and his people are farther illustrated by the union subsisting between head and mem- bers. But though the idea of activity is thereby conveyed, there is still a material defect, for tlie relation between these is quite involuntary. Had it been otherwise, the head might possibly have chosen better feet, or better hands; and had theyhe&xv the subject of distinct volition, they would, probably, have chosen to have been in union with a better head : therefore to supply the deficiency of the above simile, and to include the idea of mutual choice and social en- dearments, Christ and his church are com- pared to husband and wife. If then we are in such near and close connection with the blessed Jesus, as the scriptures assert, and, by so many significant simihtudes, il- lustrate his own people to be, let us fre- quently think of, and bless God for, that sovereign and inseparable love which con- stituted the relation. It is all of God, as is devoutly acknowledged by that sweet singer in our British Israel, the late Dr. Watts, who of the Father's love and choice thus speaks : ' Christ be my first elect, he said, Then chose our souls in Christ our Head ; Nor shall our souls be thence remov'd, Till he forgets his first belov'd." CHAPTER V. Relation to God. As there are unhappy differences among the professors of religion about union to Christ, so in like manner they are subject to cast stumbling-blocks in each other's way respecting relation to God. For the removal of these, and the pur- pose of reconciliation, let us consider on what, relation to God is founded. That re- lation in which God's people stand unto himself, distinct from others, according to the scripture, arises from adoption and re- generation. Adoption is a taking those in- to the relation of sons, and treating them as such, who are not so by nature. Now God's people were all by nature aliens ; but, by adopting grace, [they] were by him considered as his children. Again, His people are all his children by birth ; being born again, they possess or partake of his nature, as it consists in righteous- ness and true holiness, and so bear his the idea of support, therefore he is compar- image. Adoption constitutes relation, but ed to a root, by which the idea of «i^Mettce does not convey likeness of nature; but regen- is likewise illustrated. But though branches eration does both. Adoption is before or ante- are influenced, and rendered fruitful, in cedent to regeneration, for there is no propri- consequence of conveyed nourishment, yet ety in supposing those are made sons by adop- Christian activity is not thereby properly ' tion Avho are so by birth. No man ever 78 HELP TO ZION'S TRAVELLERS. adopted his own son ; those who are sons by nature, need not to be made sons by adoption. Though the persons who are re- generated were adopted, yet they were not adopted as regenerate, but when they were in a state oi" ahenation from God. In which state all men are by nature, as the descend- ants of an apostate head. Adoption is therefore the taking those into the relation of children, who are not so by nature, or reckoning, or accounting those sons, who arc not, [as yet, such] by regeneration. Relation by adoption is, therefore, quite distinct from sonship arising from regenera- tion, or a being generated, and born anew ; and accordingly we find it treated of as a separate subject in the word of God. Adop- tion is an act of God's sovereign will ac- cording to Eph. i. 5, 6. " Having predes- tinated us unto the adoption of children by Jesus Christ to himself, according to the good pleassure of his will, to the praise and glory of his grace, wherein he hath made us accepted in the beloved." Regenera- tion is the work of his power, it is a man- ifest change of soul produced by his Holy Spirit. "Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regen- eration, and renewing of the Holy Ghost." Tit. iii. 5. The people of God, considered as children by adoption, were the subjects of redemption. Being, through sin, in a state of distance and dreadful captivity, Christ gave his life a ransom lor them. " He died, the just for the unjust, that he might bring them to God." Hence those who were sometime afar off are made nigh by the blood of his Son. It was therefore ex- pedient that Christ should die for the peo- ple, and gather together in one the children of God that were scattered abroad. John xi. 50, 52. For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of iheir salvation perfect through sutTcrings. Heb. ii. 10. They were not redeemed, considered as saints, but as sin- ners ; not redeemed as children, by regen- eration, but as sons by adoption ; and of them, as such, Christ will at last say " Father, here am I and the children which thou hast given me." The application of redeeming love, and the possession of the Redeemer's purchase is not enjoyed nor by them desired till renewed in the spirit of their minds ; but being God's adopted sons, therefore in his account they were en- titled to them ; and because they were sons, the Spirit of Christ is sent into their hearts, crying, Abba, Father. It is owing to the Spirit of adoption, or the Holy Ghost, bear- ing witness to their relationship as the chil- dren of God, that they are delivered from that bondage and fear which would other- wise overwhelm them, in consequence of a sight and sense of criminal distance from God, and unlikeness to him. Rom. viii. 15, 17. The bodies of God's people were included in the act of adoption, and with their souls were given to Christ, and bought by him; "Ye are bought with a price, wherefore glorify God in your bodies, — which are his. But though the members of the body are instruments of righteous- ness unto holiness, in consequence of a per- son being renewed in the spirit of his mind, yet while in this life the bodies of the saints have no peculiar marks of divine sonship, but are subject to vanity, bondage, and corruption. The privileges of adoption, therefore, as relating to them, will not be enjoyed till the resurrection, for the bodies of all men through sin are the seat of mis- ery; and not only bodies in general, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan with- in ourselves, waiting for the adoption, to wit, the redemption of the body." Rom. viii. 23. Sonship by adoption is not con- trary to, nor does it render relationship to God by regeneration, unnecessary ; there is as much need of a meetness for heaven as of a title to it. In order to consummate happiness, it is as necessary to have a dis- position, or taste, for pure and refined pleas- ure, as it is to be delivered from pain. Therefore, except a man be born again, he cannot enter into the kingdom of God, he can- not see it in its nature, beauty, and spiritual glory, for the natural man perceiveth not the things of the Spirit of God, neither can he know them, because they are spiritually dis- cerned. Hence (says Christ) ye must be born again. The doctrine of adoption is sup- porting to the beUever's hope, even when he loathes and bemoans himself on tlie ac- count of transgressions, for the very name Jesus (a Saviour) was given to Immanuel, because he should save his people from their sins. Matt. i. 21. But considered as born again, they are not denominated sin- ners, but saints, for he that is born of God sinneth not. Sin is not his occupation. By adoption God's people were in a point of relation made near him, as respecting their persons. By regeneration tliey be- come followers of liim as dear children, through their being the subjects of gracious principles and holy dispositions. To conclude; as sonship amongst men arises from adoption and likewise from nat- ural descent or generation ; the Lord, there- fore, more fully to express his love to his people, and the ground of their claim or title to heavenly things, has been pleased to discover himself as their Father under both considerations ; which if properly at- tended to by the household of^ faith, their diflferences would in some measure subside, HELP TO ZION'S TRAVELLERS. 79 and their diiRculties in some degree dimin- 1 First : It supposes the party to have been ish; for according to the scriptural account justly injured [or offended] to whom satis- of relation to God, they are most certainly right who say, that by regeneration or heavenly birth the people of God are de- nominated sons in a proper sense, and in which sense they were not his children be- fore, for we are all the children of God by faith in Christ Jesus ; and if any man have not the Spirit of Christ, he is none of his. But those who heartily subscribe to this truth, may surely, without offence, be allow- ed to say, that by adoption they were con- stituted sons before believing ; for none are denominated believers till born of God, and it would be absurd to suppose they were not till then adopted. Equally absurd as to suppose Adam adopted Abel, or that it is necessary for his majesty to adopt the prince of Wales. When the scriptures treat only of men's relation to God, it is then attributed to adoption ; or the gracious act of Jehovah's will towards them ; which does not imply, but is distinct from, his gowerful influences in and upon them, iut when likeness and relation to God are jointly considered, an heavenly birth is then intended or included. For the Holy Spir- it's operations in the souls of men are illus' trated by natural generation ; because such are thereby made partakers of the Divine image, as it consisteth in righteousness and true holiness. The consideration of these things, it is hoped, may tend to reconcile the minds of some of the people of God, and prevent their falling out by the way. CHAPTER VL 7%e Doctrine of Atonement. This important truth is attended with divers difficulties, which are perplexing to weak Christians, the removal of which calls for serious attention to its nature and ne- cessity. Atonemetit signifies reconciliation, or appeasing of anger ; to atone is to har- monize or bring parties to an agreement that were at variance, or to remove that distance and disaffection which have sub- sisted between parties offended, so as to be at one again, or brought into a state of friendship, amity, and good will. The atonement under present considration, is tliat by, or on the account of, which God k pacified towards, or pardons the sins of his people. Various ideas are included in the term, as used in scripture, but they are all of a kindred nature, and adhere to the im- portant doctrine, as their central point, tending to explain its natural origin and efficacy. In order to obtain a distinct view of the subject, it may be proper to observe, faction is due. This was in fact the case in respect of God. Men, all men, are be- come enemies to him without any reason which can possibly exculpate them from blame. His law, which men have broken, was in every respect reasonable and right. His authority, though indisputably the high- est and best founded, is treated by man with the greatest contempt. The moral beauty and excellency of God is become disgustful to his rebellious creatures. As Jehovah is the first, the best, and most worthy of all beings, it is fit he should value and esteem his own glory in proportion to its worth, which is infinitely more excellent and more dear to him than all creatures in heaven and earth. But man has set up his own honor and happiness in opposition to God's and (as it were) deifies himself, and debases Jehovah, to whom he pays no further regard than he apprehends will ter- minate in his own advantage. God's an- ger is righteous displeasure, for men have hated him without a cause ; there was noth- ing in his nature, character, or commands, with which men could be justly displeased. God never did any thing to provoke his creatures to revolt; if he had, he would have been under obhgation to have made satisfaction to man for the injury done him, in order to an honorable reconciliation, that man might be just, and the justifier of God, which is shocking to suppose : therefore, Secondly : The atonement supposes the offending party, man, to have been justly deserving punishment, and exposed to mis- ery. If he was not exposed to misery, there could have been no need of the ex- ercise of mercy ; and if he was the real offender, something was needful to atone for the offence, in order to a restoration of friendship between him and his Creator. There is a prevalent conviction attending guilt, of the necessity of something to rec- ommend to and pacify offended Deity. It is not against atonement that men are nat- urally prejudiced ; but it is only that of God's providing to which they have an en- mity and aversion. " Wherewith shall I come before the Lord, and bow myself be- fore the most high God ?" is the common and grand inquiry of a guilty mind. It is not a bowing before him, either in a way of submission, confession, supplication, or obedience, that will satisfy for past offences, but something that has worth and efficacy to atone for the sin of the soul, in order to an acceptable coming to, and bowing be- fore the most high God : therefore, " thou- sands of rams, ten thousand of rivers of oil," and even " the first-born of the body," is thought of for the purpose of pleasing an offended God. " He hath shown thee, 80 HELP TO ZION'S TRAVELLERS. Oman!" (in his word,) "what is good" for the pacification of Divine justice, and what he requires of thee, as a grateful re- turn for the inestimable favor. Mic. vi. 6, 7, 8. Not all created good (was it at the sinner's disposal) could compensate (or the injury done to Jehovah's righteous law and equitable government, because it bears no proportion to an infinite evil ; therefore, the wisdom of men and angels could never have pointed out a method for the exercise of mercy, consistent with the natural rights of justice and truth. But God, through infi- nite wisdom and sovereign love, has made a gracious proclamation in lavor of crimi- naf man, saying, " Deliver his soul from going down to the pit, I have found a ran- som" or an atonement : this was entirely a new procedure, the eflect of a new and well-orilered covenant, according to his eter- nal purpose, Avhich he purposed in Christ Jesus our Lord. There was nothing in God's law, nothing in the original constitu- tion of things, nor any known property in Deity, from -whence it could be inlerred, that mercy would ever be shown to man, or friendship be restored between him and his justly offended Sovereign. The gra- cious intention was hid in God. Eph. iii. 9. Yea, had an intimation been given of the kind design, fhe nature of atonement is such that created wisdom could never have guessed how. or by wliom it could be ac- complished. For, 1. The person undertaking to atone, must have been able to ofler to God that which was infinite in its worth and value. 2. [He must have the nature of those whom his atonement is to benefit ; i. e. he must] be man, capable of obeying the law, and bearing its tremendous curse; [and this] without personal and perpetual des- truction. 3. He who atones for another's crimes must himself be innocent, otherwise an atonement would be needtid on his own ac- count; and therefore, "whatever he might do or endure for the purpose of reconcilia- tion, could not properly be imputed to, or benefit any other guilty person. But among men, where could perfect innocence be found, seeing the whole Avorld is become guilty before God? But supposing such a one could have been found, an atonement would not have appeared ]X>ssible, because, 4. Equity cannot allow an innocent per- son to suffer punishment. It is contrary to the natural rule of right ; penal suffering cannot be inflicted but in consequence of guilt : therefore he that justifieth the wick ed, and he that condenmeth the just, even they are both an abomination to the Lord. Prov. xvii. 15. And shall not the Judge of all the earth do right? It is not possible hi should do that which is abhorrent to his na- ture, and abominable in his sight ; there- fore, as a God of equity he carmot clear tlie guilty, nor punish the innocent. Again, 5. He who is supposed to endure vica- rious punishment, or suffer in the room and stead of another, must stand in such prior relation to or union with him, on whose be- half he is punished, as is necessary to sup- port the delinquent'.s claim to an equitable discharge. But where could such a friend be found, standing judicially related to mis- erable man, to act as his surety, or as a day's-man between him and his God, and lay his hand upon them both ? Job ix. 33. xvii. 3. But on a supposition such a liiend could have been pointed out, who was al- lowedly one in law with the sinner, yet he could not die, or .suffer in his stead, though even desirous of it, because, 6. No creature has power or authority over his own life, to lay it down when he pleases, nor even to sufler mutilation on behalf of' his dearest friend ; for his life and his limbs are at the sole and only disposal of God, in whom we all live and move, and from whom Ave have our being. From the above, and similar considera- tions, it appears, that the nature of sin, and the condition of men, were such as totally to preclude every ray of hope, yea, every idea of the possibility of an atonement be- ing made, or a reconciliation accomplished. But in the glorious gospel, God has opened a door of hope for lost sinners. He has graciously provided and revealed a meth- od of salvation, which finite wisdom could never have deemed possible, a contrivance wherein he hath abounded towards us in all wisdom and prudence. Eph. i. 8. For every difficulty vanishes when the glorious Immanuel is viewed as the atoning priest and bleeding victim. Here is infinite wortii, value and virtue, infinite ability to obey the precepts of the law, and endure its awful penalty, without sustaining the loss of final felicity. He was holy, harmless and sep- arate from sinners. But that he might le- gally suffer, the just for the unjust, he who knew no sin was made sin for vis. The Lord laid on him the iniquity of us all, which he bore in his own body on the tree, when he made his sovd an offering for sin. Thus, through imputation, he was number- ed with transgressors, and bore the sins of many, which he put away by the sacrifice of himself What he did and endured in the room and stead of his people, was right- eously placed to their account. He being graciously substituted in their stead, being their surety, made under the law, that he might redeem them from the curse of the law, being made a curse for them. He, therefore, kmdiy gave his life a ransom for his people, for he had authority and power to lay down his life, and power to take it HELP TO ZION'S TRAVELLERS. 81 up again. This commandment, says he, I received of my Father. His propitiatory death was according to the determinate counsel and foreknowledge of God, and agreeable to the everlasting covenant, and therefore with his full approbation and free consent ; for the counsel of peace was be- tween them both, (which will ever contin- ue,) and his dehghts were with the sons of men. Christ's atonement was illustrated by the various atonements under the law, [and was the central point of them.] The respect- ive victims were without blemish; were the property of the persons on whose ac- count they were to be offered ; the crimes they were designed to expiate and atone for, were first solemnly confessed over them, and then as having sin placed on or trans- ferred to them, they were offered up as the sinner's substitute, in consequence of which temporary forgiveness was obtained ; for these were only shadows of good things to come, and were offered year by year con- tinually, but could never make the comers thereunto perfect, or take away sin as per- taining to the conscience. The law could make nothing perfect, but the bringing in of a better hope did : see Heb. x. Atone- ment is a declaration of divine righteous- ness, and a vindication of Jehovah's just- ice in condemning and punishing for sin ; therefore the act of Phineas, in taking ven- geance in behalf of God on daring offend- •ers, is called an atonement for the congre- gation. Atonement is designed as a cover- ing of the guilty soul ; thereby iheir iniqui- ties are covered, and their transgressions are forgiven. When the congregation was numbered, it was enjoined on every man to give to the Lord a ransom for his soul ; the rich were not to give more than half a shekel,* nor tlie poor less ; which was call- ed atonement money, as thereby atone- ment was made for their souls. In conse- quence of which price, they were covered from the plague to whic-h they were liable. See Exod. xxx. 12, 16. So Jesus gave himself a ransom for many : his people were bought with a price, not with silver or gold, but with the precious blood of the Son of God, in whom we have redemption, even the forgiveness of sins. By the blessed Jesus, the purity of God's law was fully ap- proved and eternally preserved, its righteous claims established and fully confirmed ; its tremendous curse was by him endured, and "his people exempted from wrath to come. In him mercy and truth are met together, righteousness and peace have kissed each other. He is the true antitype of the mer- •cy-seat, whom God hath set forth to be a A little over twenty-five cents, and so within the ■compass of the poor Vol. 3,— K. propitiation through faith in his blood. The seat of mercy, where Deity appeared pro- pitious, was the cover of, and supported by the ark, which contained and preserved the holy law which men had violated, denoting that the glory of God's righteous govern- ment must be secured before pardoning mercy could be discovered. To deny the glory and equity of God's law, by which sinners are condemned, antecedent to the gospel, is to undermine the foundation of mercy, and destroy the pillars which sup- port the throne of rich, reigning grace. The blood of atonement, sprinkled annu- ally on the mercy-seat by the high priest, was an acknowledgment of Israel's guilt, and Jehovah's just authority ; and likewise of their absolute dependence on his volun- tary mercy, richly dispensed and gloriously displayed, consistent with his infinite hatred to sin and inflexible regard to impartial just- ice and punitive equity. Some represent tlie atonement of Christ as unnecessary in order to the pardon of sin, the remission of which is, by them, considered as an act of divine clemency, without respect had to any merit attending the sufferings of Christ in the stead of those whose transgressions are forgiven. By this many have been perplexed, seeing such a representation and view of things evident- ly tends to lessen the odious nature of sin, tarnish the lustre of Jehovah's character, and diminish the believer's obligation to Jesus. We therefore shall consider, 1. It is undeniable that a consciousness of sin is attended with a fear of punish- ment in those who are not favored with a divine revelation. Hence the apostle, speak- ing of the heathen world, says, " Who knowing the judgment of God, that they which commit such things are worthy of death." Rom. i. 32. But if punishment be not necessarily connected with trans- gression, how could the dread of suffisring, and a conviction of the righteousness of God in taking vengeance, be so deeply en- graven on the hearts of those who did not know the will and determination of God, except as inferred from the natural obliga- tion his creatures are under to glorify him as their Creator ? No creature can possi- bly know what originates in, or is depend- ent upon, the sovereign will of God, with- out a divine revelation, but as the punish- ment of sin can be known where a revela- tion is not [possessed,] therefore the pun- ishment of sin arises not from divine sove- reignty, but from the essential purity, dig- nity and rectitude of Jehovah's nature : [and hence] there was a necessity for Christ, as the surety, to endure the penalty, in order to his people's enjoying a pardon ; for sin is so abominable in God's sight, so contra- ry to his pure nature, that jjunislimejit i'of 82 HELP TO ZION'S TRAVELLERS. it cannot be dispensed with ; a sinner, as such, cannot be safe. Hence there was a necessity for Jesus the Saviour to put away sin, by the sacrifice of himself, to endure the curse, that his people might be exempt- ed from sin's demerit, enjoy heavenly bless- ings, and wear the celestial crown. 2. Through the sufferings of Christ the essential righteousness of God is discover- ed, and his equity in acquitting the believer is thereby evidenced, and on that basis eter- nally established. It is Jesus Christ as a Redeemer, " whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness lor the remis- sion of sins that are past," (i. e. the sins of the Old Testament saints,; "through the forbearance of God : to declare, I say, at this time, his righteousness, that he might be just and the justifier of him that believeth in Jesus." Rom. iii. 25, 26. If God could with equity have pardoned sin, and justified criminals by an act of sovereign clemency, without an atonement, the death of Jesus did not render the sinner's acquittal just and right- eous, which the apostle asserts. But as the equity of God in justifying the ungodly, depends upon the Saviour's sufferings, therefore without his sufferings there could have been no pardon of sin granted; for " all his ways are judgment, a God of truth, and without iniquity, just and right is he." Deut. xxxii. 4. When we say, God could not pardon sin without an atonement, or that "without shedding of blood there is no remission," a limitation of Jehovah's power is not intended, nor is it from thence inferrable ; for pardon and justification are not productions of Divine power, but are acts of his will. Besides, God cannot do ■what is improper. He cannot lie, he can- not deny himself; and of iniquity he says, " I cannot away with it ;" not owing to a deficiency in power, but the perfection of his purity and rectitude of his nature. 3. God's gift of his Son to die for us, is always, in scripture, admired as the great est and most astonishing instance of his love to sinners, and considered as a blessing su- perior to any other conferred on his people Hence the apostle infers:, " if God spared not his own Son, but delivered him up for lis all, how shall he not, with him, freely give us all things?" Rom. viii. 32. But if sinners could liave been made happy without Jesus, if there was no real necessi- ty for his death, the gift of Christ, by such an awful supposition, is diminished in its value, and the favor sinks into the number of non-essentials in point of salvation and eternal felicity. 4. If Divine justice could have dispens- ed with the punishment of sin, Christ was 60 precious to his righteous Father, and so entirely loved by him. that it is natural to suppose he would have been spared ; those agonizing sorrows and excruciating pains, under which he groaned and died, would not have been, without necessity, inflicted upon the darling of heaven. But as eio was placed to his account, it pleased the Father to bruise him, and put him to grief; though he pleaded to have the cup remov- ed if possible, yet he spared him not. Now as in every other thing the Father heard him always, may we not from thence con- clude, it was impossible for the connection between sin and suffering to be broken ? Who can attend to the tremendous lan- guage of a sin-avenging God, saying, " Awake, O sword, against the man that is my fellow," smite him ; or seriously reflect on the doleful groans and bloody sufferings of the Son of God, in the garden, and on the cross ; and calmly conclude there was no necessity for any thing of that nature. 5. Those who are redeemed from sin, and reign with God in heavenly pomp and holy splendor, ascribe their deliverance and advancement to the kindness of Clirist, and the efficacy of his sufferings ; for with tri- umphant pleasure and gratitude they sing, " Unto him that loved us, and washed us from our sins in his own blood, and hatli made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Amen." Rev. i. 5, 6- But how does the propriety of such ac- knowledgments appear, if what Jesus did was not at all necessary to their deliver- ance from sin and advancement to dignity and delight? From the above considera- tions it appears, there was a necessity for Jesus to die, the just for the unjust, that he might bring them to God. Some again admit the death of Christ was necessary, in order to the forgiveness of sins, yet deny him the honor of properly meriting for his people an exemption from punishment, and assert that the efficacy of his snfferiiigs as a sacTifce arose entirely from the will and appointment of God. That he became a mediator, surety, and sacrifice on behalf of his people, in conse- quence of Divine appointment, is undoubt- edly evident ; but that his vahie and worthy efficacy and merit, arose from thence, can never be proved. God graciously provided and found the ransom, on which account pardon, justification, and the whole of sal- vation is all of grace ; free exuberant grace, and rich mercy. That a person of such infinite worth and dignity as Immanuel, God's own and only begotten Son, should die for sinners, is an unparalleled instance of favor and love. It is the wonder of an- gels the terror of devils, and the joy and triumph of saints. But it is absurd to sup- pose his personal dignity arose from his de- basement, that he became strong, because HELP TO ZION'S TRAVELLERS, 83 help was laid upon him, or that his real worth arose from his appointment to ran- som miserable captives, and discharge the debt of prodigal transgressors. Christ was appointed, and agreed in covenant to do and suffer what he was under no natural obligation to perform or endure ; and from his native dignity, worth, and ability, arose his merit and efficacy. To suppose God appointed his death to be efficacious with- out real efficacy, or meritorious without personal merit, is a contradiction in terras, an awful reflection on the Divine under- standing, and an affront to common sense. Again, if God accepted of the death of Je- sus as meritorious, though it was not so in its own nature, then might he have pardon- ed sins by a simple act of sovereign clem- ency, without the death of his Son ; for it would surely have been equally just to have pardoned sin without a sacrifice, as to re- mit sin in consequence of that which is, in its nature, destitute of merit and efficacy. Once more, if merit and real efficacy arise only from the Divine appointment, it would have been possible for the blood of bulls and of goats to have taken away sin, or any other animal would have been sufficient for the removal of guilt and saving lost sinners, if God had been pleased to have appointed such an end to have been answered by their death. But the direct contrary to the above is asserted by one who well under- stood and dehghted in the doctrine of re- conciliation. His words are : " For it is not impossible that the blood of bulls and of goats should take away sins ;" Heb. x. 4, " which sacrifices can never take away sins ;" verse 1 1. " It was necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. But now once in the end of the world hath he (Christ) appeared, to put away sin by the sacrifice of himself;" chap. ix. 23, 26. " He hath made peace by the blood of^ his cross," Heb. ix. 12 ; " having obtained eter- nal redemption for us, " " made an end of «in, made reconciliation for iniquity, and brought in an everlasting righteousness," " with which the Lord is well pleased ;" Dan. ix. 24. Isaiah, xlii. 2L Therefore to every believer Jehovah says, " Fury is not in me." Isaiah xxvii. 4. It is hoped the above remarks may help the entangled Christian over the objections made against the necessity, merit, and effi- cacy of the Saviour's death, as an atoning sacrifice for sin, and tend to increase his knowledge of, faith in, and love to the blessed Jesus, as able to save to the utter- most all that come unto God by him. I should therefore add no more on the sub- iect, were it not for another stumbling-block lately thrown in the way of believers, equal- ly, if not more formidable in appearance than the above : Which is, if Christ was a Divine person, he could not atone for sin, because Deity could not die. This artful objection seems intended to draw the unwary Christian into a dreadful dilemma, either to give up the soul-support- ing doctrine of the atonement, or to deny the divinity of the Son of God. The ob- jection is the more dangerous, as it seems to look on the doctrine of atonement with a smiling, approving countenance. But in fact the design of it is to undermine the real personal merit of Christ, and place the efficacy of his blood to the account of God's appointment, as mentioned above. The evident, though disguised intention of the objection and language is plainly this: " Sinners, you must be content with a finite creature Saviour, or none at all. If Christ be God, he is too great to do you any es- sential service as a Saviour, because Deity cannot die. Therefore do not think sin is infinitely odious and hateful to God. It does not demerit infinite displeasure and punishment. If it did, there could be no infinite satisfaction made to God ; for even supposing Christ to be Divine, his sacrifice could not be of infinite value, because as a Divine person he could not die." Let us calmly consider this formidable objection, and seriously attend to the supposed dread- ful dilemma, in which will be found more artful sophistry, than argument and solid sense. Death always implies a separation or a*^ loss of that wherein life consisted. Death, in the sense we are now called to consider it, is a separation of the principle of sensa- tion and influence ; thus it is said, " The body without the spirit is dead." Without the soul it is in a state of total inactivity, incapable of voluntary motion, and divested of all sensation. Now though the body only be the subject of death, considered as a state of inactivity and insensibility^ yet the man is said to be dead, when soul and body, the constituent parts of humanity, are separated, although the soul or spirit, dis- tinctly considered from the body, is not the subject of death. A spirit cannot die, be- cause it is of a simple or uncompounded nature. There is no part of a soul, from whence another part of itself can be sepa- rated or divided. If a soul can be so sepa- rated, consciousness either does, or does not, continue in each separated part. If each part remain conscious, then are they two souls, or two conscious subsistences. If one separated part of the soul remain unconscious, or in a state of insensibility, wherein does that supposed unconscious part differ from matter 1 A created spirit might cease to exist, if God so determined ; but die it cannot. Annihilation is not death. 84 HELP TO ZION'S TRAVELLERS. What is annihilated has no existence, but what is dead exists, however its form be changed. There is therefore no force in the objection, Deity cannot die ; for as no spirit can die, it might as pertinently be objected, if Christ had a soul he could not atone for sin, because a soul cannot die. But the death of a spirit cannot be suppos- ed ; in that case, death is not predicable ; yet a man being composed of body and spirit, is with propriety said to be dead, when matter and mind, those constituent parts ol" humanity, are separated. Dead saints are therefore said to " rest in their beds," in respect of tlieir bodies: yet in reference to their souls, " each one is walk- ing in his uprightness." Death is therefore called a departure. " The time of my de- parture is at hand." Now as the Divine and human Spirit of our Immanuel ceased to animate his body, the person of the Me- diator may as properly be said to have been dead, as the person of Samuel, David, or any other. It may be necessary to observe, that death does not dissolve the relation between the body and spirit, but death con- sists in a total cessation of vital influence, or a removal from the body, for a period, of the principle of sensation and animation. But the relative union still continuing, there- fore the spirits of martyrs are represented the Divine nature, as one person. By vir- tue of which union, his blood is divinely precious, and called the blood of God : like as the spirits under the altar call the blood with which tiiey sealed their testimony for God, when in the body, our blood* May the Lord the Spirit bless these attempts to remove the stumbling-blocks out of the way of serious inquirers after the truth as it is in Jesus. PART II EXPERIMENTAL TIES. DIFFICUL- CHAPTER L A Sinner's Warrant to Apply to Christ, Stumbling-blocks relating to Christiai* Experience are various; and what gene- rally appears first in view is, respecting what right or warrant an undone sinner hath to apply to Jesus as a Saviour. It ia as concerned about, and longing for their I common for those v/ho are convinced of sin, bodies, which were killed for the cause of Christ on earth, and at the resurrection every soul will have its own body. As through the separation of body and soul, and the relation between them being undis- solved, the man is properly dead, and yet the soul not changed in its natural powers ; so, in like manner, and for the same reason, it appears the person of the Mediator was really dead for a time, his precious body not being animated by, though related to, his human and Divine spirit. Yet his death does not imply or suppose the least change or mutability in its Divine nature, nor any alteration in the powers and properties of his soul. Agreeably to the above view of things we are told, that when the beloved disciple saw his Lord in transcendent splen- dor and majestic glory, and fell at his feet as dead, the reviving and compassionate language of Jesus was, " Fear not, I am the first and the last, he that liveth and was dead, and behold I live for evennore, amen ; and have the keys of hell and death." Rev. i. 17, 18. That he, the first and the last was dead, is again repeated in the solemn message sent to the church at Smyr na. Rev. ii. 8. Thus it appears that there is no force at all in the objection aforesaid ; for instead of Christ's divinity rendering him incapable of atoning for sin, the infinite virtue and value attending the sufferings of his humajiity arose from its union with and see the need of salvation, to look for some good thing in them, as the ground of encouragement for their applying to and closing with the blessed Jesus. But find- ing themselves altogether vile, sinful, and unworthy, they apprehend it would be dar- ing presumption in their present condition to trust in, or apply to him for salvation. The stumbling-block, in this case, seems to arise from a mistaken apprehension, ac- counting that which supports a person'& ' To elucidate the above subject, and render it plain to young Christians, it may not be amiss to observe the following easy illustrative gradations. There is a value or worth attending simple matter considered as the pro- duction of God, who made every tiling good, yea, very good ; yet animated matter is superior to what is not so, though it were an inferior form ; otherwise a living dog would not be better than a dead lion, nor the body of a man preferable to a bag of sand. Animated bodies arise in value and re.spect, in proportion to the natural superi- ority of the spirits by which they are governed and influ- enced; though the body of a sparrow i.s the subject of animation as much as llie body of a man, yet a human body is of more value than many sparrows. Again, the importance of actions through the medium of matter arises from the volitions and influence of the spirit by which they are performed ; were it not so, the action of a man would not excel those of a monkey. Moreover, in regard to human nature, there is a great disproportion in real worth, arising from internal qualities, or externat dignity ; for scarcely for a righteous man will one die, yet peradvcnture for a good man, some would even dare to die. Hence David's adherents said, Thou art worlk ten tliousand vfus. How infinitely precious and worthy then was the Divine .lesus, in whomdweltall the fulness of the Godhead bodily. May every believer's heart glow with love to him, and gratitude for him, and say, with unfeigned lips, " Thanhs be to God for his imspeaJcr- able SJft." HELP TO ZION'S TRAVELLERS. 85 right to come to Christ is synonymous with, or equivalent to, what evidences an interest in him ; or, in other words, persons want to know that they are really converted before they dare apply to Jesus. What greatly tends to entangle and retard the progress of such souls, are certain injudicious and dangerous maxims relating to experimen- tal religion. First ; Some will say, and many suggest, that it is not the duty of unconverted peo- ple to pray. But if so, in order to a convic- tion of prayer being a duty, the prayerless person, even while continuing so, must have evidence of a conversion to God, which is ridiculously absurd. Though Peter per- ceived that Simon the sorcerer was in the gall of bitterness and in the bond of iniqui- ty, yet he directed him to penitence and prayer. It is evident there can be no gra- cious acts, but in consequence of gracious principles ; yet it is equally evident, that gracious principles camiot be discerned but by gracious acts ; therefore such acts must necessarily precede, or be prior to the discernment of a spiritual principle. It is therefore impossible for any man to know or feel himself to be the subject of grace while he is prayerless, or to have the least evidence of^his relation to Christ, without a reliance upon him and delight in him. To assert, therefore, that persons are not to pray till they are converted, is danger- ous and absurd. Dangerous, as it leads into a state of deception, into the very es- sence of Pharisaism ; for such as think themselves converted before they come to Christ, by penitential prayer and faith, found their hopes on self-righteousness : the secret language of their deceived hearts is, God he thanked., I am iiot now like other men, stand by, thou unconverted sinner, I am holier than thou. Such do not go to Christ as a trembling criminal, but a confi- dent convert ; not as an undone sinner, but a self-admired saint. Again ; such a repre- sentation is dangerous, as it tends to fatal security, and keeps a carnal mind in pro- I'ound and fatal peace ; for a man lives without prayer, and consequently without God, yet his conscience does not, cannot accuse him with the neglect of duty. If he ought not to pray, an aversion to pray is not a criminal, but a commendable disposi tion ; for surely a person is much to be commended for being averse to what he ought not to do. If it be said, an unre generate man ought not to pray, because while in such a state they are incapable of spiritual actions, such objectors ought to point out what duties the iinconverted can perform acceptably, or allow that they are not bound to the performance of any ; and if not under obligation to obedience, they are not chargeable with sin, and conseqnent- ly are in a state of safety, not being ex- posed to punishment ; for whoever are not culpable need not fear the Divine displeas- ure. But God has said he will pour out his fury on all them who call not on his name. It is shocking to think any poor sinner should be taught to consider himself ex- empted from an acknowledgment to God for the mercies he enjoys, and likewise from an application to him for present or fu- ure favors. Besides, it is absurd to assert, that a person ought not to pray until he feels himself converted, for it is much the same as saying a man oughi not to ask for guidance till he knows he is right, nor seek for a cure till he feels himself healed. Secondly ; A second stumbling maxim is. No man can be the subject of genuine repentance till he beholds by faith the Re- deemer as dying for his transgressions, or at least have hope that his sins are forgiven him. A poor wounded sinner not being so favored, is thereby taught to consider the way to the Saviour as barred against him ; yea to conclude it would be an affront to the Lord, a horrid provocation to God, for him to pray, Take away all iniquity ; or so much as to cry, God be merciful to me a sinner : for all such language is only sol- emn mocking in the lips of the impenitent ; and impenitent such must be, who are des- titute of real repentance. But is it not strange that a person cannot be sorry for a fault till he hopes he shall not be punished ; nor sincerely beg for a favor till he enjoys it 1 How shall a person while he is in a state of impenitency know, or what is his warrant to conclude, that Christ died for him in particular? There is nothing in scripture to encourage an impenitent sin- ner to believe or hope he is in a safe condi- tion, but the very reverse is plainly and aw- fully expressed, " Thou, — after thy hard- ness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judg- ment of God." Rom. ii. 5. "For except ye repent, ye shall all likewise perish." Luke xiii. 3. " If we confess our sins, God is faithful and just to forgive us our sins ;" but the sense of no scripture is, if God will give us assurance, or hope of a pardon, we will be faithful and just to acl^nowledge our offences. If there be no true repent- ance till the soul behold by faith the Re- deemer as dying for its sins, then are we presented with a view of an impenitent be- liever, or one who beheves his sins are par- doned, for the commission of which he was never sorry. The scriptures represent the nature of repentance and faith, and the connection between them, as the very re- verse of those raw and rash assertions be- fore referred to, "Repent and be converted, that your sins may be blotted out when the 86 HELP TO ZION'S TRAVELLERS. times of refreshing sliall come from the presence of the Lord." Acts iii. 19. Re- pentance towards God and faith towards our Lord Jesus Christ are subjects so im- portant and comprehensive, as to include the substance of the gretat apostle's minis- try : the necessity of repentance in order to the hope of pardon tlirough faith in tlie blood of Jesus, he constantly inculcated and testified both to tlie Jews and Greeks. Acts XX. 21. Christ is exalted to give first repentance ; and tJun remission of sins to Israel. Acts V. 31. Pardon of sin is never, in all the scripture, declared as belonging to tlie im- penitent, but its uniform language is agree- able to the solemn assertion of the Son of God ; " Except ye repent, ye shall all like- wise perish." Luke xiii. 3, 5. Therefore the belief of a pardon is not prior to repent- ance indeed implies knowledge of, and be- lief in the righteous and holy nature of God and his law, and a persuasion of personal criminality, as represented in the word of God. It consists in a pungent sense of the evil of sin ; a loathing and hearty forsak- ing of it, and humiliation for it : joined with a justification of the righteousness of God in passing sentence on the guilty criminal. Repentance therefore imphes, and is ac- companied with the primary actings of faith, and is the immediate effect of grace in the soul ; but the first actings of faith are not a believing the person is pardoned, nor even a reliance on Christ for the remission of sin. Nothing can be more false than that an im- penitent person has a revealed right to par- don ; if he ought to believe he is pardoned before he repents, then he ought to believe a lie. But the most firm, hearty, and con- stant belief of a falsehood will never make it a truth. To suppose a person to believe in Christ as a dying Saviour, without re- pentance, is the same as supposing a man to need a physician, and long for a cure, while he is whole. But that such need not a physician, but they that are sick; see Matt. ix. 12. It is impossible such a faith can be right, which springs from an impen- itent heart, and which consists in believing that to be a fact, of the truth of which there is no evidence. If such a faith be not gen- uine, liow can a false faith produce true re ,pentance? Repentance is proved to be of a genuine spiritual nature, by its continu- ance and increase, when the fault repented of is remitted. But the conviction of blame does not spring from a forgiveness of the crime. Legal repentance, or the terrific op- eration of the law on the conscience with- out the grace of the gospel, arises from the sense of danger, and is continued and in- creased only by the fear of punishment ; therefore when danger disappears, and sell' is supposed to be safe, siicli a repentance immediately dies, the idea of danger being its sole support. But true repentance, aris- ing from a change of heart, a new and ho- ly principle, and consisting in an aversion to sin, considered in its/>Oife?'and pollution^ as well as its pimiahmetd, therefore a sense of pardon (though it does not give existence or being to repentance) greatly increases a godly sorrow for sin, the evil of which is more deeply impressed on the mind from a view of the Saviour's sufferings, and the infinitely amiable character of God as a righteous lawgiver and loving Father. Such a view melts the soul into evangelical sorrow for sin, and inflames the mind with indignation against it, and a vehement de- sire after its total destruction ; called by the apostle revenge. 2Cor. vii. 11. When God pours on his chosen the spirit of grace, he first convinceth the soul of sin, and is then to his people a Sprirt of supplication ; and such suppliants, saith the Lord, shall look upon him whom they have pierced, and they shall mourn for him, as one mourn- eth for his only son. Zech. xii. 10. The language of the true penitent, under the enjoyment of a full pardon, is beautifully set forth in the following Unes : Whilst, with a melting, broken heart, My iiiunlered Lord I view, I'll raise revenge against my sins. And slay the murderers too. — Watts. Again, thirdly : It is frequently asserted, that a true faith in Christ is inseparably connected with the knowledge in him, or that there can be no proper believing in Jesus without considering him as a person's own : this has proved a stumbling-block to many : for as common sense suggests the absolute necessity of evidence, in order to support a claim, and the soul before it goes to Christ not having that evidence, there- fore is discouraged from applying to him, till proof of an interest in him appear. Laboring in vain for marks and signs, as evidences of their belonging to Christ, in order to warrant or encourage their appli- cation to him, they conclude there is no hope, they are none of his chosen and re- deemed, &c. But there is no doctrine con- tained in the gospel, nor even any threat- ening in the law of God, which is in its own nature, a bar to an undone sinner's coming to Christ for salvation. Their right to come to Christ, does not in the least de- pend upon, or arise from, prior knowledge of interest in special blessings, or feeling themselves the subjects of supernatural principles. Such knowledge, such experi- ence, is impossible to be obtained, but in consequence of believing in or receiving Jesus the Saviour ; for he who believeth not, is declared to be under condemnation; the wrath of God abideth on him. To at- tempt, therefore, to define, as some do, who HELP TO ZION'S TRAVELLERS 87 ought, and ought not to return to God by Christ, is daring presumption, and tends to discourage the soul, and rivet the fetters of guilt, where a sense of meanness and mis- ery prevails, and in others, to encourage j self-righteousness, by establishing the idea of previous fitness in order to salvation. If any one should ask, Have I a right to apply to Jesus the Saviour, simply as a poor, undone, perishing sinner, in whom there appears no good thing? I answer. Yes ; the gospel proclamation is, " Whoso- ever will, let him come." " To you O men, I call, and my voice is to the sons of men." Prov. viii. 4. The way to Jesus is gracious- ly laid open for every one who chooses to come to him. His arms of mercy are ex- panded to receive the coming soul. Fear not, poor sinner, to approach him he will not, on any account, cast thee out. John vi. 37. He does not receive with reluc- tance ; no, it his joy, it is his delight to save to the uttermost all that come unto God by him. Consider, the painful work of salva- tion is now, with him, for ever over. His endearing invitations to poor heavy-laden sinners, his melting expostulations with them, and gracious reception of them, are left on record as the warrant, and for the encouragement of sinners ; therefore, the worst of such, even the vilest of the vile, may come and apply to him for salvation from sin and sorrow. However remote you are, however great the distance from him, he kindly invites you to view him as as the almighty Saviour ; saying, " Behold me ; Behold me !" Isaiah, Ixv. 1. " Look unto me, all ye ends of the earth, and be ye saved, for I am God, and there is none else." Isaiah, xlv. 22. The gracious grant is indefinite ; the way to Jesus is open and free for whosoever will, without exception ; nothing that God has done, said, is in its nature an obstacle. None can in truth say they desire salvation, but may not apply for it, or cannot attain it. To infer that per- sonal unworthiness, or any scriptural doc- trine, is a bar in their way to Jesus, is either the effect of strong temptations, or owing to the want of attention to the grace of God displayed in the gospel. There is no pre- ventive bar in the sinner's way to the Sa- viour, but what arises from a carnal heart ; such as impenitency for sin, an attachment to self-righteousness, and an avowed avers- ion to the holy perfections of God and his sov- ereign methods of grace. But let it be ob- served, that a grant to come to Christ does not support a claim, or give a right to con- clude they shall be saved by him. No, such a conclusion is only inferrable from our hav- ing really believed in his name ; a right to go to Christ is no proof we have done so. What evidences a person's being a true believer is quite distinct from what iiJarra?«/s his apply- ing to the Saviour: the latter arises from what God in his word says to him ; the for- mer appears from the change which is wrought in him. To put persons, therefore, examining themselves whether they have faith, before they believe, is extremely inju- dicious ; and to encourage professors in the persuasion they are believers, without scrip- ture evidence of an internal change, is aw- fully dangerous. It would be a great advantage to inquir- ing souls, and discouraged Christians, as well as presumptuous professors, to have right ideas of the nature of faith, or what it is to believe to the saving of the soul. Faith is a believing the Divine testimony. For he that believeth not maketh God a liar. Faith in Christ is a crediting what the scriptures assert concerning him ; which may be comprised in the following three things : TViat he is, what he is, and whose he is. The first is absolutely necessary ; for saith Jesus, "Except ye believe that I am he," viz. the real and true Messiah, the promised Saviour, "ye shall die in your sins." But it is not enough to beheve this, which wicked men may do ; Simon the sor- cerer did, and devils believe it and tremble. These evil spirits knew him to be Christ the Son of the living God. Luke iv. 41. But true faith, with which salvation is con- nected, consists in believing likewise, wliat he is. Truths, respecting his person, offi- ces, works, and relations, may be assented to, by such as hath no faith in his excellen- cy, but have an enmity against what he is. But to them that believe Christ is precious ; he is declared to be the chief among ten thousand, and altogether lovely. The gra- cious soul, heartily believes him to be so, and therefore can sincerely adopt the lan- guage as his own. His personal qualities, with the nature and design of his work and offices, the real Christian believes. He gives credit to the Divine testimony, not only in respect of its reality, but hkewise its holy nature and spirituaUentZency. The tidings concering the person of Christ, and his in- finite fulness of merit and grace, are declar- ed to be good, as well as true ; the renew- ed soul believes them to be so, even the on- ly satisfying portion that an immortal mind can possess. He receives them as every way suited to his present circumstances, as guilty and impure ; being divinely adapted to render him holy and happy for ever. This is what the scripture calls an embrac- cing, when true faith is the subject under immediate consideration. See Heb. xi. 13. Saving faith is differently denominated in scripture, but always exactly correspond- ing with the various representations of Christ in the gospel. Is he lifted up as an object to be beheld ? Believers " look to him" as the wounded Jews did to the braz- 88 HELP TO ZION'S TRAVELLERS. en serpent lifted up in the wilderness for their relief Is he a " gift ?" Faith as such " receives" him. As he is called the " bread of Ufe," believing is termed an " eating or hving upon" him. Considering him as a support, faith is described as a leaning upon him. He is called a faitliful friend; and faith is then denominated a " confiding or trusting," in him. He is set forth as a " re fuge," and faith is then termed a " running or flying" to him for safety. He is repre- sented as the husband of his people, and then ilieir faith is called giving themselves to him. Many more instances might be produced of the diversification of believing in Christ, according as its object is repre- sented ; for the purpose of setting forth the various infinite blessings in him, and bene- fits flowing from him, who is the real be- lievers' aU in all. But I hope the above few instances may suffice to illustrate the true Christian's belief in Jesus respecting what he is ; with which faith salvation is inseparably connected in the scriptures of truth. As to faith in the third sense i. e. Whose he is : Faith, or believing in the last sense, if right, must be founded on the Di- vine word as well as the former ; for that must sink which has not " Thus saith the Lord" for its support. If faith be a believing the Divine testimony, then the grand inquiry ought be, who the scriptures declare to be interested in Christ? To enforce the sol- emn inquiry, and lead to solid satisfaction in a matter so infinitely important, we may observe two things, which I suppose will readily be granted by every person of com- mon understanding. 1. All men are not savingly interested in Christ, for some are declared to be none of his. 2. No man is described as belonging to Christ by his personal name, situation in life, external profession, natural connections, or descent ; therefore it follow.?, that some other description of the persons must be sought for, distinct from the above, on which the belief for a saving interest in Christ may be founded. Who then have a right, according to scripture, to conclude Christ is theirs, and they are his ? Some there are whose com- mon reply to the important query is, Christ belongs to those who believe themselves sav- ingly interested in him. But the query returns. On what is such a faith or belief founded? If their right to Christ arise from believing him to be theirs, they had no title to him before they so believed ; therefore the thing was false when they first believed it true ; and it is very extraor- dinary indeed that a falsehood should be- come a truth, by its being confidently btliev- ■ed, or induslrionshj propagated. Faith makes no alteration in the nature of the thing believed. What is t7'ue does not be- come ^fee because it is discredited. Nor is it possible a lie should change its nature, and become true, however a person may strive to keep up a fti-m persuasion of its being a truth, and labor against doubting its reali- ty. It might be happy lor such professors, whose faith is founded on falsehood, if they could be made ashamed of their assurance, by a deep conviction of their being under a strong delusion, that they believe a lie, and rejoice in a thing of nought. (See 2 Thess. ii. 11. Amos vi. 13.) In this condi- tion, those most certainly are, who believe Christ is theirs without any scriptural evi- dence to support persuasion. But alas ! tlie bands of such are generally made strong by tJie joy that accompanies their confi- dence ; for, taking it for granted their faith is right, they apply to themselves the prom- ises of salvation, and think it would be a sin to doubt of their safety, and a much great- er to cast aAvay their confidence, which they apprehend will meet with a great re- compense of reward. Such despise all ev- idences of a change of heart, and of the disposition of the sovd, as legal and low : their maxim is. The u-eakerthe evidence the stronger the faith. Some of the class reler- red to have defined faith to consist in a be- lieving tliat CTirist died for my sins i7i par- ticular. Such a definition, to be sure, is consistent enough with tlie sentiment of universal redemption. For all who believe that doctrine must have such a faith, unless they should happen to doubt their being of the human species. But that faith does not ensure the salvation of any man, unless all men be saved. Nay, if the sentiment aforesaid be granted, the salvation of no man can be inferred from an interest in the Saviour's death, because each of those in hell (if it be allowed any of the human race are there) may with as much truth as those in heaven, say, Jesus loved me, and gave himself for vie. Such a faith is there- fore destitute of evidence of a saving in- terest in Christ. Others have asserted that faith is a be- lieving Christ to be a person^s own, without any evidence from scriptures, sense or rea- son. Be not discouraged, ye seeking souls, with the boasted attainments of such be- lievers as aforesaid, who glory in their freedom from doubts about their soul's sal- vation. You have a more sure word of prophecy, to which ye do well to take heed, as to a light shining in a dark place. God has, in his word, given a full description of all those who are interested in Christ, and are, as such, heirs of his salvation ; those who answer the description have a right to conclude, that through the grace of the Lord Jesus th ey shall be saved. Those who have not the spirit of the Lord Jesus Christy (however they may make their boast of HELP TO ZION'S TRAVELLERS. 89 Ood, as the carnal Jews did,) they are none of his. Rom. viii. 9 ; and they that are Christ's have crucified the flesh with the affections and lusts. Gal. v. 24 ; they give full consent to the death of sin, and heartily cry respecting all their iniquities, Away with them, crucify them. They wish every sin to be the object of universal contempt, and would gladly put them to open shame. They account them the worst enemies to God and their souls ; and such is their en- mity against those grand deceivers, that nothing can satisfy them short of their total destruction. The Spirit of God in the word, in describing the character of real saints, hearetk witness with our spirits, which are conscious of a real change, that we are the children of God ; and if chil- dren, then heirs ; heirs of God, and joint heirs with Christ Jesus. Rom. viii. 16, 17. Therefote, he that believeth on the Son of God, hath the witness in himself That is, he is conscious of the acts of his own soul, that they are in nature and kind, however they are deficient in degree, what the peo- ple of God in the scriptures are described by. Every Christian, therefore, habitually believes that such persons as answer to the description of saints, whether themselves or others, shall have everlasting life, (and that no other but such shall be saved.) He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son; and this is the record, that God hath given to its eternal life ; and this life is in his Son ; 1 John, v. 10, 11. There is a cordial believing in Christ respecting both, that he is, and what he is, and likewise respecting whose he is ; in reference to the true character of those interested in him, before the believer may be fully satisfied respecting his own personal claim to Christ. The apostle Paul, writing to the saints at Ephesus, and speaking of himself and others who first trusted in Christ, adds, In whom ye also trusted, after that ye heard the word of truth, the gospel of ijour salvation. In whom also after that ye believed, ye were sealed with that Holy Spirit of promise. Eph. i. 13. A seal is a visible impression made for the purpose of confirmation ; the saints were not confirmed in their personal interest in the promises, till after they trust- ed, or believed in Christ. Another apostle, in a letter to the people of God in general, says, these things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eter- nal life ; and that ye may believe on the name of the Son of God. 1 John, v. 13. He had in the letter laid down several marks, by which the saints are distinguish ed from others, such as obedience to God, haired to sin, and love to the brethren, and Vol. a— L. hereby (says he) we knoio that we' know him. Chap. ii. 3. The weak among them, which he called little children, he was con- fident, from the appearance of real holiness, that they were in a happy and safe, condi- tion, having their sins forgiven for Christ's sake. Yet these were not fully confirmed, though they had believed to the saving of the soul ; therefore, what he had wrote for their serious consideration, was in order that they might be asstcred of eternal life, being included among those of whom he speaks in the preceding verse. That have the Son. He supposes some professors might believe without evidence, and boldly say, We have fellowship with God. Chap, i. 6. Says another, I knoxo him, chap. ii. 4, and abide in him, verse 6. / love God. Chap. iv. 20. Yea, he supposes some pro- fessors might boast of having attained to sinless perfection, chap. i. 8. But without any ceremony he pronomiceth all those who claim a title to salvation, without evidence of sanctification, to be self-deceived, and strangers to God and truth. Chap. i. 6, ii. 10, iv. 20. He calls them to the bar of con- science, and asserts that those, and those only, whose hearts do not condemn them, have confidence towards God. Chap. iii. 19, 21. Every true Christian is possessed of what Jesus terms an honest heart. Luke viii. 15. They would not, they dare not claim, or take possession of what is not their own ; they are persuaded those who do, will be.rejected at last, and made asham- ed of their hope and presumptuous persua- sion. A God of truth can never require any man to believe a falsehood ; nor even any thing relating to a fact which is unre- vealed. For instance, he requires men to l)elieve there are three that bear record in heaven, and that these three are one, and the union of two natures in the person of Christ. But how these are one, being not revealed, is neither the object of faith, nor the subject of human understanding. The support of faith is the authority and fidelity of God. Hence the scriptures are called the faithfid word. Tit. i. 9 ; the true saying of God. Rev. xix. 9. And this is a faith- ful saying, (to be depended upon as an established fact,) and ivorthy of all accep- tation, (being fully proved to be infinitely good as well as true,) that Jesus Christ came into the world to save siniiers. 1 Tim. i. 15. Faith therefore includes not only an assent to gospel truths, but a persuasion of their infinite worth and transcendent glory ; and personal interest therein ariseth trom the evidence of having received the truth in the love of it ; for faith, objectively consid- ered, or as it respects the things believed by the Christian, is a compendium, or the substance of thingfe hoped tor, as published in the glorious gospel of the grace of God. 90 HELP TO ZION'S TRAVELLERS. Faith, subjectively considered, consisteth in the evidence of things not seen by the car- nal mind, or corporeal eye. Hcb. xi. 1 : which hidden realities, though concealed from the wise and prudent, are revealed unto babes. Matt. xi. 25 ; and every one who really receives Christ Jesus the Lord, to them he gives power, or authority, to become the sons of God, even to them tliat believe on his name. However weak their faith may be, they are possessed of that which is in its own nature an evidence that they are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. John, i. 12, 13. But though every heaven-born soul is the subject of what evidences a relation to God, he has not al- ways light enough to discern it. Besides, a view of the depravity of his heart en- gages his attention, and frequently fills him with fear that he is not passed from death unto life. Such persons are referred to the following chapter. CHAPTER IL Conceiving the New Birth. Some gracious people are greatly dis- couraged because they cannot ascertain the time when they passed under such a change. They are persuaded of the truth, and are convinced of the propriety of the Lord's solemn asseveration. Verily^ verily, I say unto thee, except a man he horn again, he cannot see, he cannot enter into the king- dom of God. But not knowing the time when they were born again, and perhaps, through confused ideas of wliat is intended by the term, they are kept in a state of un- comfortable suspense, and their progress of vital religion is retarded, not knowing how to determine, or by what rule to judge, whe- ther they are, or are not, born again. To such persons I would propose the following consideration : Do you know the exact time of your natural birth ? None can answer they do I'rom their own knowledge and memory and though some cannot obtain certain information from any one on what day. or even in what year they were born, yet they do not doubt of the fact. As effects in natural things lead back to their respective causes, and are infallible proofs of their reality, so it is in spiritual affairs. In tliis . manner we are taught in scripture to pro- ceed, in order to gain assurance respecting facts which fall not under immediate per- sonal observation. As. saith the apostle, every house is builded by some man; as therefore every structure, from the princely palace to the meanest cottage, are incon- testible proofs of human agency, so as saints are God's workmanship, created anew in Christ Jesus, and habitations of God through the Spirit, the nature of the change produced in them claims Jehovah for its author; therefore, as the apostle adds, he that buildeth all things is God. Heb. iii. 4. The great inquiry should be, Whether we are the subjects of the heav- enly birth or not? for as to the time when, it is an immaterial circumstance, any fur- ther than as related to the question, How old art thou? As it is not necessary to know the time of your natural birth, in order to prove your proper humanity, neither is the knowledge of your spiritual birth, as to the time when, at all needful to evidence your true Christianity ; the change may be demonstrably evident, though the time when it first commenced be uncertain. To know whether a person is born again, it should be considered that the work of the Spirit of God upon the soul, whereby sinners are denominated new creatures, is set forth by figurative language. As there are new principles or dispositions produced, it is called a creation. "Created in Christ Jesus." Eph. ii. 10. As it bears resem- blance to procreation, it is therefore called a regeneration and a new birth. These terms are used for the purpose of illustrat- ing its nature, the evident and plain import of which are to point out, that a person who is the subject of such a gracious charge, feels and views himself to be in such cir- cumstances, in a spiritual sense, as resem- ble the natural condition of an uifant ; for such persons feel themselves feeble atid forlorn ; they are convinced of their utter inability to provide for the least of their numerous wants, or even to describe them ; like a new-born babe they desire the sincere milk of the word, which they relish, taste the sweetness of, and are nourished by. They are dependent entirely on the Lord's care and kindness, who loves them, deals tenderly with them, feeds them with what is convenient for them, as they are able to bear it, clothes them with the robe of right- eousness, and garments of salvation. He teaches them, gradually, the things relating to the kingdom of grace into which they are brought, and of which they are natu- rally ignorant ; for " they shall all be taught of God, from the least of them to the great- ost of them." Isa. liv. 13. As they have a disposition for spiritual activity, so the Lord increases their strength, takes them by the hand, teaches them to go. Hos. xi. 3. As they grow in acquaintance with their heav- enly Father, and the household of laith, they feel a love to God, a fear of liim, have their dependence upon him, and are desirous of his presence, protection, and guidance. They love all the people of God, and those HELP TO ZION'S TRAVELLERS. 91 the best who, as they think, most resemble him. Those, therefore, who are thus de- pendent upon God, humble before him, having a reUsh for Divine things, or, in a word, dispositions towards God of a filial nature, becoming a child to his father and family ; such have the evidences of being born again, they having been brought with godly simplicity to receive tlie kingdom of heaven as a httle child, without which, the Redeemer has declared, no man can in any wise enter therein. Luke, xviii. 17. Thus the feeble state and forlorn condition of the Jews, when God first entered into covenant with them as a people, and they became his special property and care, is illustrated by an infant, Ezek. xvi. in the most deplorable condition. So the spiritual experiences of his people, both sorrowful and sweet, are represented by the metaphor of a helpless infant, under the kind care of its loving compassionate, and prudent parent. Again such bear the likeness of their Father God ; as by their first birth they partake of the image of the earthly, so by their second birth they are made partakers of the heav- enly ; for that which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit. John, iii. 6. They that are born again, love what God does, and hate what he abhors, which gradually increaselh as they grow in grace, or to maturity, as per- fect men in Christ Jesus. A holy disposi tion therefore an infallible proof of a heav enly descent, or that such are born again. CHAPTER III. Concerning Spiritual Joys. Many Christians are discouraged on ac- count of their not having been favored with such strong consolation as others speak of; and some are stumbled because of the short duration of their joy ; and in both the above causes perplexities arise about the real dif- ference between false and true pleasure attending religion. Such persons would do well to consider, that it is not the height of consolation, nor the length of its continu- ance, which proves it genuine, or of a true spiritual nature: some of the Galatian church, of whose gracious state the apostle was in doubt, spoke of great blessedness. Gal. iv. 15. The Israelites sang God's praise with great delight at the Red Sea, but soon forgot his works, and rebelled against his authority; the stony ground hearers received the word with joy, but not haying depth of root, therefore, when tribu- lation came for the word's sake, their pleas- ure and profession died. Even Herod heard John with gladness, yet clave to his sins: and Ezekiel was a pleasant song to many of his hearers who took no delight in obedience to God. It is possible some may hold fast their self-deception, and go down to hell with a lie in their right hand, re- joicing in a thing of nought ; for a hope of dehverance from punishment cannot fail giving pleasure to its possessors ; and while the pleasing expectation is supported, the degree of consolation arising from a false hope may be equal, yea, superior to what is produced by a good one. Such not know- ing their own hearts, and the infinite evil of sin, are therefore not plagued like other men. Psal. Ixxiii. 5, 14. We ought seri- ously to consider from what our comforts spring, and in what they terminate, in order to know and judge of their true nature and kind: false comforts frequently arise from a partial view of God's salvation. An un- sanctified soul will rejoice in the hope of a deliverance from the punishment of sin, simply from the principle of self-love. But mere safety does not satisfy the truly gra- cious ; all such likewise want to have tlie power of sin subdued, and the pollution of sin removed ; their habitual prayer to God is, " Take away all iniquity, and receive us graciously." Hosea, xiv. 1, 2. Pleasures therefore arising from a prospect of free- dom from sorrow, may be where sin main- tains a full dominion ; " I shall have peace, (saith one,) though I walk in the imagina- tion of mine heart, to add drunkenness to thirst ; thus he blesseth himself in his heart, when he heareth Jehovah's tremendous curse." How awful is Heaven's language to such a daring deluded sinner ! " The Lord Avill not spare him, but the anger of the Lord and his jealousy shall smoke against that man, and all the curses written in this book shall lie upon him." Deut. xxix. 19, 20. Again ; false joy sometimes ariseth from the manner of relief being brought to the mind, but true pleasure springs from the matter apphed, or the nature and suitable- ness of truth discovered. The suddenness of relief is only a circumstance in itself, and yet some seem to build their hope of salvation upon it; but those who infer such impressions are all of God, and absolutely safe, forget that Satanical influences are compared to darts : on the other hand, some unmercifully censure every extraordinary relief as diabolical. But as times of dread- ful temptations and overwhelming sorrows are periods which will not admit of delay ; and when viewed in tliat Hght, it is no won- der the soul with holy vehemence should cry, " Make haste, make no tarrying, oh my God ;" and, is it a wonder that God should hear prayer, or be found a present, yea, a very present help in time of trouble ? If not, why then should such appearances be 92 HELP TO ZION'S TRAVELLERS, opposed or doubted? The Lord flies on the wings of the wind for the help of Jesh- \irun, and may he not avenge lus own elect, who cry unto him day and night, and that speedily, though he may seem to bear long with them ; tor as he sendeth forth 'his com- mandment upon earth, his word rurmeth very .swiftly ? Yea, he says, '• Before they call, I will answer ; and whilst they are yet speaking, I will hear." Isaiah, Ixv. 24. Daniel Ibund his promise verified in his experience ; for while he was speaking in prayer, Gabriel being caused to fly swiftly, touched him, and told him, that the begin- ning of his supplication, the commandment came forth, in obedience to which he ap- peared in his favor. Dan. ix. 21, 23. Those, therefore, are not to be censured or discouraged, who have found that ere they were aware their souls were made like the chariots of Aminadab ; providing their hope leads to holiness, and their peace and pleasure terminate in purity. Many Christians have reason to admire the speedy manner in which the Lord has relieved them, when their prospects were dismal, and their souls with horror stood trembling on the brink of eternal woe ; like a poor criminal at the fatal tree, expecting every moment to launch into eternity, but who is happily prevented by the sudden arrival of a reprieve or a pardon from his gracious sovereign. He admires and is thankful for the speed with which the joyful message came. Notwithstanding which, he does not consider the manner of the messenger's arrival; but the tidings brought are the principal spring of his joy, anil the only foundation ol" his present security. The posts which carried the cruel edict from the Persian court, to destroy the Jews in every province were hasted by the king's com- mandment, as well as those despatched in their favor ; therefore the monarch's inten- tion was not from thence discoverable. The speed with which a message is carried does not prove it to be of a favorable nature, nor does it so much as demonstrate from or to whom it is sent. Neither does the manner in which any portion of scripture is brought to the mind, determine its being the language of God to that person in par- ticular; the mere mode of impressions is not essential to spiritual comfort, conviction, or instruction ; yet many are encouraged or cast down more from the manner in wliich impressions are made on tlieir minds, than from the matter expressed, or the nature and tendency of truth contained in the scriptures. A genuine hope in God, or the enjoyment of pardon, is ever accompanied with self-diffidence ; such as are so favored, rejoice in Christ Jesus, and put no conjidence in the jlesh. Sacred pleasure is not only incomparably superior, but of a nature op- posite to levity and camal security ; fervent love to God will be excited and promoted by it. I will, says David, love the Lord, because he hath heard my supplication ; and of Mary it is said, she loved much be ■ cause much was forgiven her. It invigo- rates repentance ; " tliey shall look upon me whom they have pierced, and mourn," yea, " shall be ashamed and confounded when 1 am pacified towards them, for all that they have done, saith the Lord." It promotes humble, cheerful, and universal obedience ; the language of such a soul is, " Wliat an» I? or what was my father's house, that thou shouldest bring me hitherto ? How is it, Lord, thou shouldest thus manifest thy- self ! What shall I render unto the Lord 1 I will run the ways of thy commandments. Bless the Lord, O my soul." In regard to those who are distressed about the fluctuation of their enjoyments, it may be a relief to their minds to consider that God " went up from Jacob in the place where he talked with him." Gen. xxxv. 13. David's mountain stood strong, but when the Lord hid his face, he was troubled. Permanent joy is not to be expected in this world, but is reserved for the next. What God imparts now, is designed to encourage and forward the Christian in his duty, and so to profit rather than to please. Again ; the shorter our present comforts are, the oftener should we apply to the God of all consolation for the renewal of them ; saymg with David, " Restore unto me the joys of thy salvation ;" and with the pensive pro- phet, " O the hope of Israel, the Saviour thereof in time of trouble, why shouldest thou be as a stranger in tlie land, and as a wayiaring man, that turneth aside to tarry for a night?" Jer. xiv. 8. And the more watchful should we be lest we grieve the Holy Spirit, the comforter, and cause him to withdraw his soul-cheering influences. CHAPTER IV. Experience of Indwelling Sin. A DEEP sense of internal depravity, or the prevalency of sin in the heart, has often been very stumbling to serious Christians, who, on a view of tlieir vileness, have been ready to conclude their cases are both sin- gular and sad; saya the discouraged soul, '' If I be a Christian, why am I thus ?" It may be an advantage for such to re- flect, that a soul-humbling sense of sui, and deep abasement before God, has been expe- rienced by the most eminent saints recorded in scripture, as is evident from the language they have used on the subject of self-de- scription, saying, " Behold I am vile, I abhor HELP TO Z I OX'S TRAVELLERS. 93 myself." " I am undone. I am a man of unclean lips." " I blush to look up to heav- en." "I am as a beast before thee." " Surely I am more brutish than any man, and have not the understanding of a man." "In me, that is, in my flesh, dwelleth no good thing. I am carnal, and sold under sin. I find a law in my members warring against that in my mind, leading me into captivity." " Iniquities prevail against me." " Evil is present with me. I cannot do the things that I would. O wretched man that I am ! who shall deliver me ?" " We are all as an unclean thing." These, with many more instances which might be pro- duced, demonstrate, that true believers, and they only, are properly acquainted with the plague of their own hearts. Why then should the Christian be discouraged through feeling himself to be, what those, who were eminent for godliness, have with shame and sorrow acknowledged they were ? Besides, have you not repeatedly entreated the Lord to search and try you, to discover what was in your hearts? And shall you now be stumbled and discouraged because he has heard and answered your prayers? And as God has given you an experience similar to what was once the case of those who are now the subjects of spotless purity and per- f)etual praise, is it reasonable to conclude Irom thence you are not the subjects of a gracious change ? You may rather infer, that if the Lord had been pleased to have slain you, he would not have shown you such things as these. Remember the whole need not a physician, but those that are sick ; and grace has made rich provision for healing all the diseases and maladies of the mind. Perhaps every good man will at least account himselt^ of all others the most indebted to God and grace: for he feels that in himself which he does not cer- tainly know is in any other, for every heart only knows its own bitterness. By such experiences, the Lord is training his people for the future glory. For, accounting them- selves, as St. Paul did, the chief of sinners, 1 Tim. i. 15, their own salvation will be the matter of eternal wonder, every one view- ing his own deliverance as the effect of a peculiar exertion of Divine power, and an uncommon display of rich superabounding grace. Being each under infinite deficiency, respecting their personal endeavors to extol the great Jehovah, mutual assistance will be entreated in the work of praise ; for the language of the redeemed of the Lord to fellow saints frequently is, " O magnify the Lord with me, and let us exalt his name together," Ps. xxxiv. 3. Go on, then, ye blessed of the Lord, pressing after the full possession of tliat salvation which you see the absolute need of, even a complete de- liverance from sin, as well as from sorrow ; that grace which has rendered sin loath- some, and Christ lovely in your view, is sufficient for you. In a perpetual depend- ence on which, may you hold on your way with courage and caution, till you arrive at Zion's celestial gate ! Then shall you ob- tain joy and gladness, and sorrow and sigh- ing shall flee away. Isa. xxxv. 10. CHAPTER V. Erroneous Views of ChiHstian Doctrines. Another class of Christians present themselves to view, whose progress is re- tarded by a false and discouraging repre- sentation of the distinguishing doctrines of grace ; which are frequently asserted to be inimical to experimental religion, and of such a nature as to supersede personal hohness, and render internal conformity to God unnecessary- Whatever God has revealed in his Word, we may be sure is worthy of himself, and advantageous to his people. We ought diligently to inquire what Jehovah has revealed as matter of faith and obedience ; and whatever is of a divine original demands our reverent atten- tion, cordial reception, and cheerful obedi- ence. It is the height of arrogance in a puny mortal to di.spute with his Maker about the propriety of what he does or says. " O man, who art thou that repliest against God?" Rom. ix. 20. However, for the relief of such serious minds as are perplex- ed and stumbled in consequence of the aforesaid objections, let us briefly consider those doctrines which are generally suppos- ed the most exceptionable in relation to Christian experience. First, the doctrine of imputation. This is not hable to the aforesaid objection ; for the placing of the Redeemer's righteousness to the account of his people does not super- sede the work of the Spirit of God in the soul, nor render unnecessary holiness of heart, or the exercise of spiritual graces. Imputation is not a transfusion. It makes no alteration in the internal disposition. If it did, our sins being imputed to Christ would have tainted his holy mind. But though sin was placed to his account, and the Lord laid on him the iniquities of us all: though He was made sin for us, that he might legally suffer in our stead according to law ; yet he was still the Holy One, Avho knew no sin as a principle in him. So Christ's righteousness "is upon and towards those who believe," Rom. iii. 22 ; by which they are freed from condemnation, but are not thereby made inwardly pure ; the right- eousness of Christ is not infused as a holy principle in them, but put upon them as a 94 HELP TO ZION'S TRAVELLERS, heavenly robe. Now though righteousness delivers from death, and entitles to life, yet an internal disposition suited to the nature of heavenly fehcity is absolutely necessary ; therefore there is need of a lil'e of grace here, in order to a life of glory hereafter ; and indeed they differ only in degree, not in nature and kind. Hence Jesus says, " I give unto my siiecp eternal life." John, x. 28. " This is life eternal, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." John, xvii. 3. Men need a righteousness imparted, as well as a righteousness imputed ; the inner man of the heart is therefore created anew in righteousness and true holiness, in order to the enjoyment of true happiness. Being guilty, there was a necessity of Christ's fulfiUing the law for us, but when perfect in holiness, the righteousness of the law will be fulfilled in us. By the former we escape eternal misery. By the latter we have a taste for, and are rendered capable of, en- joying heavenly felicity; therefore we ought to be as much concerned to possess a meet- ness for heaven as a right to it. But a ca- pacity to enjoy does not give a title to en- joyment, in reference to the tilings of na- ture, nor does it give a right to the bless- ings of grace. A man, while sick, cannot enjoy the most pleasing inheritance. Yet no man in his right mind ever thought the best state of health, or the firmest constitu- tion, could give a title to an estate. So the behever's claim, or entitling righteousness to future glory, does not depend upon, nor arise out of his own personal qualifications, though there is a necessity of perfect holi- ness, in order to complete happiness. " This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord." Isaiah, xliv. 17. In an- swer to the solemn question, " Who shall ascend the hill of the Lord, and who shall stand in his holy place?" it is said, "he that hath clean hands and a pure heart — even he shall receive the blessing I'rom the Lord, and righteousness from the God of his salvation." Ps. xxiv. 4, 5. The be liever therefore longs for purity, but, after all his religious attainments, resolves to go through life, down to death, and home to glory " in tlie strength of the Lord God, making mention of his righteousness, and of his only." Ps. Ixxi. 16. Again, Secondly ; Some are ready to object against the efficacious nature of Divine grace in conversion, and say "that con straining grace cannot be consistent with the natural freedom of the human will. For if I freely clioose the things of God, how is my choice owing to divine grace? And if I be impelled by the power of grace, how am I free in my choice ?" By a proper attention to our experience of mental acts, whether as creatures or Christians, it will be found tliat choosing is giving a preference, or is a preferring some persons or things above others. The pre- ference given, or choice made, is the effect of their appearing to us more agreeable, or having an ascendency in our esteem. How- ever precious or excellent any thing be in itself, yet if that excellence or worth be not discovered, it does not become the object of choice. Things are therefore chosen or refused, esteemed or disesteemed, according as they appear to the understanding, or are pre- sented to the mind's view, as agreeable or disagreeable. Now, as the natural man cannot know the things of the Spirit of God, because they are spiritually discerned, therefore he does not choose them. As facts they are knowable to such ; but their Divine beauty and spiritual excellency lie concealed from the carnal mind ; therefore natural things are freely chosen or preferred to spiritual, being more agreeable to the mind in its unrenewed state. But when omnipotent grace begets new principles in the soul, changes the heart, and opens the understanding to behold things as they really are, then the world and all temporary good sinks into nothing and vanity, when compared with Christ and the blessings of the gospel. Now the will which before freely chose sinful delights, as freely choos- eth the one thing needful. Christ, in whom sinners saw no form nor comeliness where- fore they should desire him, is now in their esteem the chief among ten thousand, and altogether lovely. Now they freely choose such things for their portion, and such per- sons for their associates, as before they had an utter aversion to. Now they as freely choose the paths of virtue and religion, as before they did those of vice and sensuality. If there be such an alteration experienced, need I ask such a happy soul, " Who made thee to differ?" 1 Cor. iv. 7. Surely such will be free to acknowledge with tlie apos- tle, " By the grace of God I am what I am." 1 Cor. xv. 10. If so, you cannot consistently object, Thirdly; To the doctrine of election ; for it looks upon you with a friendly aspect, and by it you are informed, that grace was treasured vip for you in Christ Jesus before the world began ; and if God has now giv- en grace to you, (the certain pledge of glory,) it surely will not be offensive to be informed heintendedto do60,and that he had it in reserve for yovi before he bestowed it upon you. You will not, you cannot com- plain of his having loved you too soon, or made gracious provision for you too early. No, you will admire and adore the free and distinguishing grace of the Fatlier. who chose you in particular, from everlasting, HELP TO ZION'S TRAVELLERS. m Bet you apart for himself, and preserved you in Christ Jesus, and by his Spirit called you with an high calling, and is now fitting you for, and leading you to, the lull enjoyment of salvation with eternal glory. 1 Tim. ii. 10. " Put on, therefore, (as the elect of God, holy and beloved,) bowels of mercies, kindness, humbleness of mind, meekness, long suffering," which you are under the strongest obligations to discover to your fel- low-Christians and fellow-creatures. Ever remember that those who "are a chosen generation, a royal priesthood, an holy na- tion, a peculiar people, should show forth the praises of him who hath called them out of darkness into his marvellous light." 1 Pet. ii. 9. This doctrine is not discouraging in its own nature, (however it may be represent- ed,) to any sincere seeking sinner. Such are not called to produce evidences of their election, in order to warrant their applica- tion to Jesus for salvation. No, my dear friends, your present concern is now to have guilt and pollution removed, that you may stand accepted before Jehovah's bar. To you there is a fountain opened, the blood of Jesus, which cleanseth from all sin. Your desire of coming to Christ, under a sense of the absolute need you are in of a Saviour, is a hopeful sign that you shall know, if you follow on to know the Lord. None but the chosen of God do ever heartily choose religion as the one thing needful; and the language of the compassionate Saviour is, " All that the Father giveth me shall come to me ; and him that cometh to me I will in nowise cast out " John, vi. 37. Therefore such as long and wait for the salvation of God, through sanctification of the spirit and belief of the truth as it is in Jesus, whose hearts' desire, is to be found in Christ, and without blame before him in love, will never meet with a disappoint- ment ; for he who cannot lie hath said, " He will regard the prayer of the destitute, and not despise their prayer. Psalm cii. 17. He satisfieth the longing soul, even such as (for the present,) sit in darkness, and in the shadow of death, being bound in afflic- tion and iron. Psalm cvii. 9, 10. Cordial ly to embrace Christ, and dehberately to take up his cross and follow him, are the genuine effects of electing love. To every such soul the language of the Lord is, " Yea, I have loved thee with an everlasting love : therefore with loving kindness have I drawn thee." Jer. xxxi. 3. " I will rest in my love, I will rejoice over thee with singing." Zeph. Hi. 17. You who love the Lord, and desire to be entirely and eternally devoted to him, you know and are sure you were not naturally so disposed ; and if so, that new covenant promise made to Immanuel has been fulfilled in your favor, "Thy people shall be willing in the day of thy power." Psalm ex. 3. He sent his word unto Jacob, and it lighted upon Israel. You happy souls, who are conscious of having chosen and elected the Lord as your God, need not perplex yourself about his choice of you as his people. But know that the Lord has setapart him that is godly for himself ; Psalm iv. 3. Therefore, blessed is the man whom the Lord hath chosen, and caused to ap- proach unto him : Psalm Ixv, 4. For the foundation of God standeth sure, having his seal. The Lord knoweth them that are his. 2 Tim. ii. 19. This doctrine is a source of strong consolation to them who have fled for refuge to Christ, the hope set before them. Heb. vi. 17, 18. For in the midst of all the perplexing difficulties and trying occurrences in this fluctuating world, such may triumph in the hope of eternal life, which God that cannot he promised them in Christ Jesus before the world be- n. Tit. i. 2. For yet a little while, and he that hath said he shall come, will come and will not tarry; then shall they meet with a hearty welcome into the kingdom prepared for them from the foundation of the world. Fourthly ; If discouragements be remov- ed respecting the doctrine of election, it is not probable that redemption will be view- ed in a light unfavorable to weak Chris- tians. Every truth relating to the law of God or the gospel of grace, if properly stated, will be disgustful to the carnal and unsanctified mind. But those who are Christians indeed, though they may be ig- norant of or even prejudiced against, die terms by which truths are distinguished, yet the nature of truth is not with them an object of aversion ; as personal election is not prejudicial to such, it cannot be thought redemption should be so. For the election and redemption of men are inseparably connected in scripture as distinct links in the grand chain of gospel truth ; (he personal objects and end are the same in each, and Christ's claim to his people is founded on both ; " Thine they were, and thou gavest them me. I pray not for the world, but for them which thou hast given me, for they are thine, and all mine are thine, and thine are mine." John xvii.6, 9,10. As they were given to him so they were purchased by him ; they were committed to his care as sheep to a shep- herd, and he laid down his life for them. John, X. 15. " The flock of God he pur- chased with his own blood." Acts, xx. 28. Called " the precious blood of Christ as of a Lamb without blemish and without spot." 1 Pet. i. 18. They were given him out of the world. John, xvii. 6. And he redeem- ed them from among men. Rev. xiv. 4. Out of every kindred, and tongue, and peo- 96 HELP TO ZION'S TRAVELLERS, pie, and nation. Rev. iv. 9. When God chose his people, he foreknew that man wculd fall, and the whole human race would lose their purity, and become transgress- ors from tlie womb. Isaiah, xlviii. 8. He therefore chose them to complete salvation and absolute purity, that they might be with- out blame betbre him in love. Eph. i. 4. Christ in whom they were chosen, and to whose care they ^verc committed, being constituted the Head of the church, he be came the Saviour of the body, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing ; but that it should be holy and without blemish." Eph. v. 23, 25. 26, 27. Powerful operations of grace in and upon the church and chosen of God, by which they are purified and made meet for heaven, are necessarily connected with the redemption which Jesus obtained for them by his precious blood. Divine justice was satisfied with the stipulated price, and infinite power secures the purchased pos- session ; such a redemption is suitable to Christians of every rank, and discouraging lo none, if its nature be known properly, or what is included in it be duly considered. Those who come to Christ consider them- selves as criminals justly condemned, and therefore in absolute need of a pardon. *■• God be merciful to me a sinner," is the language of each ; and where should such look for relief but to the Saviour, " in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace?" Eph. i. 7. Gracious souls are conscious of having grievously depart- ed from God. "All we like sheep have gone astray, we have turned every one to his own way ;" Isaiah, liii. 6 ; and have trespassed against our God. But Jesus, to whom the flock belonged, has made sat- isfaction for the damage sustained ; for the Lord laid on him the iniquity of us all. His people know tliey have trespassed and are unaole to make a recompense ; for, being poor, they have nothing to give unto him against whom they have trespassed. Numb. V. 7. But in this doctrine Jesus is repre- .sented as the kind and compassionate kins- man who engaged, that for the trespass of his people a recompense should be made \mto the Lord. He was therefore wounded for our transgressions, he was bruised for our iniquities, and redeemed us from the curse of the law, being made a curse for us. Gal. iii. 13. Do they consider themselves afar off from God, and desire to be a peo- ple near unto the Lord ? How cheering to such is the docrrino of redemption ! Wliero- fore remember ye, saith Paul to the jsaints in his day, "that ye were without Christ, being aliens from the commonwealth of Is* rael, having no hope, and without God in the world ; but now in Christ Jesus, ye who sometimes were afar off are made nigh by the blood of Christ." Eph. ii. 12, 13. For Christ suffered for sins, the just lor the un- just, (not that he might only open, or jiut us into a way in which we might possibly at- tain to glory) but that he might bring us to God. 1 Peter, iii. 18. In this the saints triumph in Heaven, and of this they sing, saying, " Thou, art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood." Rev. v. 9. Cheer up, ye discour- aged souls, for with the Lord there is mer- cy, and with him is plenteous redemption, and he will redeem Israel from all his ini- quities. Psalm cxxx. 7, 8. Consider the Redeemer's priesthood and power are unchangeable. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liv- eth to make intercession for them. Heb. vii. 24, 25. Yon who are now the servants of God, were once slaves to Satan and sin, serving divers lusts and pleasures ; where- fore the great deliverance and happy change are entirely owing to the efficacy of redemp- tion. How thankful ought we to be, who are made freeirom such an awful state of bon- dage ; "forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversa- tion received by tradition from your fatlier.^;, but with the precious blood of Christ." 1 Pet. i. 18. That peculiar and particular redemption of which Christ is the author, cannot justly be deemed discouraging to any who are sensible of their misery, and long for de- liverance ; because those who are declared in scripture to be personally interested in this special blessing, are described by qual- ities of mind and exercises of soul, many of which the weakest Christians knows and feels himself to be the subject of; such as a conscious sense of spiritual depravity, debt, and danger, joined with an approba- tion of Jesus, and desires after those bless- ings which result from his merits and medi- ation. May saints rejoice in, and sinners seek after this great redemption, which consist- eth in a deliverance from the curse of the law, (Gal. iii. 13,) from all iniquity, (Tit. ii. 14,) from the tyranny of Satan, (1 John, iii. 8. Isaiah, xlix. 25,) the spirit of bondage, (Heb. ii. 15,) the sting of^ death, the ruins of mortality, (Hosea, xiii. 14,) and from wrath to come, (1 Thes. i. 10.) From these few considerations, the certain salva- tion of ail the redeemed of the Lord may be safely inferred, for the redemption is not I HELP TO ZION'S TRAVELLERS: 97 only copious, but durable ; all its blessings are stamped with eternity, for Jesus has ob- tained eternal redemption for us. Heb. ix. 12. Therefore ol" the way of holiness it is asserted by the lip of truth, that " the re- deemed of the Lord shall walk there, and the ransomed of the Lord shall return and come to Zion witli songs and everlasting joy upon their heads ; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isaiali, xxxv, 9, 10. Once more. Fifthly. The doctrine of final persever- ance can scarce be thought discouraging to the saints, and none but such ought to be encouraged to hope they shall be saved. Those who are entered upon a journey, and are very desirous of a safe arrival, will not count it a disadvantage to have a faithfid and infallible guide, who will watch over them night and day, and never leave them, but conduct them through every difficulty they may meet with. Is it reasonable to suppose they will be discouraged to hear that ev«ry thing is previously prepared by a kind friend that went on purpose, as theii forerunner for their accommodation while on the road, and their joyful entrance and welcome reception to those mansions where they wish to dwell for ever ? Would it sink the courage of a soldier, or cause him to enter the field of battle with reluctance, because he is given to ua derstand, that no one who draws the sword in favor of his sovereign shall be slain, but shall assuredly gain a glorious victory, and return with songs of triumph to the grand metropolis, the seat of royalty, and there in the midst of millions ol" joylul spectators receive every mark of honor and approba tion which can be desired from the king? Would the loving spouse, who is at a vast and dangerous distance from her royal husband, be distressed, because he has con certed measures for her honorable arrival at his palace, and sent both his cliariot and his guards to conduct her home with a mes sage, assuring her he cannot be satisfied without her presence, and to see her a part- ner with him on his throne 1 If the above cannot be supposed, how then can Christians be cast down by that which ensures their final salvation and the fulfilment of all their vast desires? The doctrine, if properly understood, cannot be deemed in its own nature disadvantageous to any man, though it be frequently abused, as every other part of revelation is, and likewise its Divine Author. It does not en- courage sloth, or suppose the exercise of grace unnecessary, and caution needless. No, it is " through faith and patience they inherit the promises." The intention and design ol the great and precious promises are to encourage a close adherence to Vol. 3.— M. Christ, and a continuation in well doing, as connected with eternal life. And it is a stimulating motive not to be idle, when they know their labor shall not be in vain in the Lord. 1 Cor. xv. 58. To know that the doctrine is a trutli, I need only say. Search the scriptures, which testify of Christ's near relation to tiiem : the strength of his love towards them ; the infinite price he gave for them ; the change he has wrought in them, and the declaration he has made concerning them, that where he is they shall be, and because he lives they shall live also. CHAPTER VI. Mysteries of Providence. Many Christians have been, and are stumbled and much discouraged because of God's providences appearing in various in- stances contrary to his promises. To con- sider them as real opposites, the good man knows would be daring infidelity. But not being able to reconcile them as relating to himself, he therefore is ready to conclude, that as providences are gloomy and appear against him, he has no right to interpret the promises of God in his favor. It may be a relief to such to observe. First; Jehovah's proceedings are ex- tremely mysterious. " His ways are in the sea, and his footsteps are not known." As the Governor of the world, "Clouds and darkness are round about him," the most penetrating creature cannot pry into his deep and vast designs. To impeach his conduct is the greatest insolence, to pre- scribe to him rules of propriety, is horrid presumption. We ought to " be still, and know that he is God," and does all things well ; therefore as relating to his will and operations, we may truly say, Whatever is, is best. The history of Joseph is a striking proof of the mystery of Providence ; the Lord's kindness to him at last appeared, notwithstanding all the awful consequences attending his brethren's cruelty ; through ignominy he was brought to honor ; through slavery, to liberty and authority ; yea, by means of an irksome prison he was advanced to the splendor of a palace. Therefore let discouraged Christians wait with patience, till they see in what their trials may termi- nate ; wherein a decision is difficult and dangerous, a suspension of judgment is pru- dent and safe; therefore judge nothing be- fore the time. Secondly; Consider, good and great men have frequently been mistaken when they have ventured to pass judgment on the pro- ceedings of God. David thought he should one day die by the hand of Saul. Provi- 98 HELP TO Z ION'S TRAVELLERS. dence wore, for a time, such a gloomy aspect, that he concluded the prophecies and prom- ises respecting him would never be accom- phshed, and tliat the mesfjcngers of God were liars. Jacob, in a trying period, said of Divine dispensations, '• All these tilings are against me." And yet those very prov- idences brought him into such a state of honor, comlbrt, and tranquility, as he never before enjoyed. This is furdier evident from good Asaph's query, " Will the Lord cast oft' lor ever : will he be favorable no more '? Is his mercy clean gone for ever ? Doth his promise fail for evermore ? Hath God forgotten to be gracious '? Hath he in his anger shut up his tender mercies ?" Psalm Ixxvii. 7, 8. And so awful and in- tricate were the Divine proceedings toward holy Job, that he appeared to his friends as a singular object of God's displeasure. Yea, he himself verily thought the Lord counted him as an enemy, and treated him as such. You who tiiink there is no sorrov/ like unto your sorrow, attend to the lamenta- tion 01 that holy man of God, which he ut tered in the anguish of his spirit, and the complaint which he made in the bittcrnes of his soul, recorded in chap. vii. from verse 3, chap, xiii 24, 27, chap. xvi. and chap, xix 6, 21 ; and yet before the commencement of his trials, and after their accomplish- ment, Jchovali declares him to have been not only truly religious, but the most eminent oi all his servants then on earth ; and Jeremi- ah, who with remarkable courage pleaded on Heaven's behalf against a revolted, God- provoking nation, tiiough he had sweet in tercourse with ti\e Most High, yet, through a complication of difficulties and trying dis pensations, he said, " Surely against me is he turned." Lam. iii. 3. Such discour agements have not only attended some few individuals who have been called to bear the burden and heat of the day, but have accompanied the people of God in general, while m this vale of tears; for " Zion said, the Lord hath forsaken me, and my Lord hath forgotten me." Lsaiah xlix. 14. The above, and many more instances of the like kind, are left on sacred record, not for our inntation, but admonition : these mournful proofs of human weakness may serve to con vince us of our incapacity to discover, in dark dispen-sations, tlie harmony and con section between the kindness of God's heart, and tlie operations of liis hand ; likewise of the necesssity of walking by faith, and not by sight Those, therefore, " who are in darkness, and have no light," are graciously invited and kindly encouraged to '-trust in the name of the Lord, and stay themselves upon their God." Isaiah, li. 10. " You have heard of the jiatience of Job, and liave seen the end ol" the Lord, that ibe Lord is very pitiful and of tender mer- cy." May the discouraged Christian then come to the same resolution, which that eminent man of God, did, saying, " Though he slay me, yet I will trust in him." Job, xiii. 15. Consider, Thirdly ; That by such trying providen- ces the Lord discovers tp his people what is in their hearts (see Deut. viii, 2,) by which their humility and repentance are promoted, and their dependence on God increased ; they are thereby put upon sell-examination, in order to know why the Lord contendeth with them : each one, therelbre, with sol- enni seriousness, is brought to interrogate conscience, saying. What have I done? And seeing the absolute necessity of direct- ion, support, and pardon, they become more frequent and fervent in prayer. Like Jacob, they retire from the world to wrestle with , God ; and being encouraged by his pre- cious promises, are therefore resolved not to let him go without a blessing ; therefore they cry unto him day and night, (Luke, xviii.) praying without ceasing. And many kind interpositions of Providences are re- corded in sc.ipture, and are still experienc- ed by his people, who have by adverse dis- pensations been stirred up to seek tlie Lord with their whole hearts. When Jacob wept and made supplication to his God, the ter- rible prospect of his brother's approaching him at the head of a furious army, breath- ing vengeance, was changed into a melting scene of tender friendship and aflisction. Esau's dreadful designs were at once dis- missed ; and instead of killing, he salutes his brother with kisses of kindness, and gen- erously oilers his service for his future pro- tection. Thus providences are in fact designed to fulfil the promises of God in a way which prepares the minds of his people for the re- ception of the i'avor he intends to confer ; so that God's wisdom, as well as his good- ness, power, and veracity, becomes the ob- ject of admiration; for thereby the Lord makes crooked things straight, and rough places plain, humbles and yet lielps, discov- ers the corruption of the human heart ; and thus from a sense of meanness and misery, difficulty and danger, deliverances appear more conspicuously the effects of wonder- ful grace. Tims God trieth tJje righteous by a sus- pension of promised mercies, which delays are often interpreted as denials, through the prevalency of unbelief. But let tried Christians consider tlie conduct of Provi- dence towards the heirs of promise, as re- corded in scripture, in order to the support of hope, and a patient waiting for Christ. Abraham Avas kept waiting five-and-twcnty years, and then with joy embraced the prom ised son. Again, consider, promised mer- cies frequently arc mibtakcn in their first HELP TO Z ION'S TRAVELLERS. 99 appearance, through their being viewed by the eye of sense and reason, as clothed with the garb of misery. The choicest mercies have commonly come in disguise ; therefore who can by present appearances know what is good lor a man in this hfe, all the days of his vain life which he spend- eth as a shadow? Eccles. vi. 12. How- ever, it is evident, from an impartial survey of Jehovah's conduct, that the methods he takes to accomplish his own gracious de- signs, and his people's holy desires, are all worthy of himselt, though frequently the very reverse of tlie plans of finite wisdom ; as remarkably evidenced in his dealings with Abraham, Jacob, Joseph, Moses, David, Daniel, and many others whose religious characters shine as stars of the first magni- tude in the horizon of grace. Fourthly ; Another spring of perplexity arising in the minds of many, respecting the providences of God, is, mistaken views of the nature of Divine promises. Spirit- ual blessing promised m the scriptures are frequently construed as including certain degrees of temporal felicity. Such an in- terpretation prevailed among the disciples of Christ; and being disappointed in their hopes of such enjoyments, therefore sorrow filled their hearts, the expectation of earthly dignity and worldly splendor beclouded their minds, and darkened their understand- ing respecting the spiritual glories of Christ, the nature of his kingdom, and designs of his death. Though there Avas an inconsis- tency and real contrariety in nature be- tween the proceedings q( God and his ^ro??t- ises as interpreted by them, yet afterwards, when favored with a clearer understanding of the scriptures, they saw a happy harmo ny, and an inseparable connection between them, and rejoiced in the accomplishment of the promises of God, which were all found yea and amen in Christ Jesus. To prevent the like mistake among believers in future, the apostle to the Hebrews points out the various trying providences attend- ing the worthies of old ; who wandered about in sheep skins and goat skins, being destitute, afflicted, tormented, but through faith and patience are now inheriting the promises. Therelbre, having nothing of this world is not inconsistent with inherit- ing all things which relate to the world to come. The Lord has promised to ])rovide tor his people's real wants in this life. He hath said, " Thy bread shall be given, and thy water shall be sure ;" " your heavenly Father knoweth you have need of these things." "He careth lor you," — but he hath not described the quality or quantity of earthly good, with which you shall be fed. Poverty, yea extreme poverty, has been the lot of many who were evidently Uie heirs of glorv. The churches of Christ in Macedonia were in deep poverty. Yet many of the children of God were poorer than they, to whose relief the said churches contributed, even beyond their power, of which the apostle Paul, who was a witness, bears record, 2 Cor. viii. 1, 2, 3, 4, 5. " And unto the church in Smyrna write these things, saith the first and the last, which was dead and is alive, I know thy works and tribulation and poverty, but thou art rich." Rev. ii. 8, 9. " Hearken, my beloved brethren, (saith a compassionate follower of Jesus,) hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him?" James, ii. 5. The same inspired writer even supposes a brother or sister to be naked, and destitute of daily food, ver. 15. Such have therefore been spoken of by the ap- pellation of poor saints, Rom. xv. 26. A distressed saint may lie at the door of a rich sinner without receiving a crumb of relief, and appear as if forsaken by God and man. But oh, how great the change ! How vast the dilference in eternity ! He who seemed as if neglected by Heaven and earth, ascends at death to glory and to Abraham's bosom ; while the sumptuous living sinner sinks down to liell, and being in torment, asks in vain lor a drop of water to cool his scorched tongue. But of Laza- rus, it is said with an air of sacred pleas- ure, NOW he is comforted. Again, Fifthly ; Some have great discourage- ments and perplexity, arising from the fail- ure of what they have consiilered as special and direct promises made to them in par- ticular, as relating to the path of duty, or the enjoyment of some tuture good. The persuasion of promises being made to them in particular arose perhaps from some por- tion of scripture being impressed on their mind, the terms and language of which were exactly suitable to what they had been seeking the Lord about, and therefore deemed expressive of his mind in that par- ticular ; the failure, therefore, of these, dis- courages their hope respecting the fulfil- ment of those which relate to their eternal salvation. For the relief of such I would observe, that though it is not denied but in some special cases the Lord may have fa- vored some of his people with intimations of his mind in the manner aforesaid, never- theless there is commonly danger and dis- appointment attending such a construction of scripture in ordinary atfairs ; for we need no new revelation to point out the path of dut}^, the scriptures being sufficient for such a purpose, and a more sure word of proph- ecy than any thing referred to above. A criminal curiosity to pry into, or sinful anx- iety to know future events, the Lord in mercy may reprove in his people, by dis- 100 HELP TO ZION'S TRAVELLERS. appointments. The design of the promises ol' God is to encourage faith and hope in tlie Lord, tliat he will provide what he sees necessary lor, and give what is good to those who fear him ; but not to mall the works of the law are under its curse." Gal. iii. 10. The law under which sinners are, is that according to which the world stands condemned as crim- inal at Jehovah's bar, and by the deeds of which no flesh shall be justified in his sight. Rom. iii. 19, 20. Those who think a relax- ation of the law is obtained, ought to point out wherein the abatement consisteth, that men might keep in a happy medium, and not presume to go beyond nor fall short in obedience to its precepts. Will the Lord indeed allow men to have other gods be- sides himself, or :o worship him in a way contrary to what he has appointed ? Will he hold them guiltless that take his name in vain ? May people now lawfully forget to keep holy the sabbath day ? Has Christ released men from their natural obligations to parents ? Or given them a license to murder, to live in uncleanness, and falsely to accuse their neighbors, or covet what is the property of others ? If moral com- mands continue in lull force, as is abund- antly evident from the New Testament, wherein then does the alteration consist? Does the law cease to take cognizance of the heart, and being less spiritual is it therefore more agreeable to the carnal mind ? If that be the case, how can me7i~ tal acts be condemned by it, which the scriptures positively declare they are ? Im- pure desires are by it deemed adultery; hatred, murder; and covetousness, idola- try. See Matt. v. 2S ; 2 Pet. ii. 14 : 1 John, iii. 15 ; Col. iii. 5. The language of Chris- tians in the apostolic day was, We know the law is spiritual. Rom. vii. 14. It is holy, just, and good. Rom. vii. 12. I de- light in it after the inward man, says Paul, verse 22, so then with my mind I serve the law of God, verse 25. The law of which the apostle spoke, and in which he dehghted was that which slew him, that command- ment which was ordained to life, (but as a criminal,) he found to be unto death. Verse 10, 11. He was delivered from it as a cov- enant, but under it as an unalterable law, verse 6, 7 ; as a covenant it became weak, (that it could not give life to the sinner,) not weak in its own nature, much less wick- ed, but weak through the flesh. What it could not therefore do in favor of the guilty, was done by Jesus, who did not blame the law, but justified and satisfied its demands, and condemned all opposition to it, even sin inthe flesh. Rom. viii. 3. The law under which Christians are, requires truth in the inward parts as much as ever, and cannot alter whilst Jehovah remains the same : for God is a Spirit, and they that worship him mixst worship him in spirit and in truth. John, ii. 24. If then both the matter and spiritual nature of moral obedience remain HELP TO Z ION'S TRAVELLERS. 109 the same, notwithstanding men's inability, it is evident the law by which obedience is enforced is not altered, and that a new remedial law is a fiction. Besides, if the and hid my Lord's money." Mutt. xxv. 24. Sinners in general think their case would not be so extremely bad as the scrip- tures assert and they frequently fear, were law became unrighteous when its subjects they fairly dealt with. Instead of taking became ungodly (which would be blasphe-jblame and shame to themselves, their pow- my to suppose,) God would certainly have ers are employed to find out other methods repealed it, and not sent his Son to honor ito appease conscience, and support hope, an unjust law, at the expense of his blood Finally: If the Divine law ceaseth to require perfect obedience, saints will at last rise in obedience superior to the law under which they are ; for the spirits of just men will be made perfect, and when so they will love God more than he desires they should, unless the law rise and fall in its require- ments according to the inclination of its subjects, on which absurd hypothesis the notion of a new law seems to be founded. The gospel exhibits new motives to love and obedience, and graciously conveys new principles, in consequence of which saints yield to God new obedience, and by his authority attend to nev/ positive ordinances, for new and special purposes ; and are ac- cepted of God, and approach him under new characters, in a new and living way ; and are encouraged by new and better promises, in consequence of the new and well ordered covenant of grace, under which they are. But though he make all things new in respect of acceptance with him, and enjoyment of him and old things pass away in favor of them who inhabit the new Jeru- salem, yet as God is the same, without va- riableness, in his own adorable perfections, infinite beauty, and boundless authority, he cannot theretbre alter his moral law, con- sidered simply as a law, without giving up his claim to Deity, because moral obhga- lions arise from that natural connection and relation subsisting between God and ration- al creatures, considered as the productions of his power. Hence it is that no altera- tion in them can possibly diminish their ob- ligations to him. " Our revolt was a practical declaration that he was not by nature God, nor worthy to be glorified as God. To give up the law in favor of his rebellious creatures, must therefore be the same in effect, as for God to give up his own divinity, and ungod him- self in the sight of all his dominions, to gratify a rebel."* It is no new thing for professors of religion to show an inclination to excuse themselves, and throw the blame upon God; a certain wicked and slotliful servant, when called to an account by his master, could say, " Lord, I knew thee to be an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed, and I was afraid, and went * S^e Mr. Joseph Bellamy on the Xature ami Glnrv of the Gospel, page 21, than that which is set before them in the gospel. Therefore, Thirdly; Some apprehend the difficulty may be solved by supposing a certain de- gree of grace bestowed on all men, in order to enable them to perform what is necessary to the enjoyment of God's friendship and favor. But the difficulty is rather increased than diminished by this contrivance. For, If such degrees of grace be necessary to enable men to obey, and render their diso- bedience inexcusable, it necessarily suppos- es, that unless such a degree of what isf called common grace was given them of God, they could not have been judged blameable for the want of obedience. If they were not blameable before, or antece- dent to the supposed grace being bestowed, they certainly were not liable to punish- ment. And if not liable to punishment before they had this common grace confer- red on them, how is this common grace an advantage? seeing that without it they were safe, but the possession of it has ren- dered their state at best precarious. Again ; if such grace be given not so much for their advantage, as to vindicate Jehovah's character, which is by some sup- posed to be the design of it (tor men, being not culpable without it, but in consequence of it, could have done very well had it never been bestowed ; for where there is no blame, no punishment can in equity be inflicted ;) I say if this common grace, or light within, or whatever name it may be called by, be given for the purpose of vindicating the character of God as a lawgiver and judge, it is necessarily implied or pre-supposed, that without such a bestowment, his con- duct would have been liable to censure and impeachment, and not at all capable of being defended as equitable and just. Further ; If without the impartation of the aforesaid grace, men would have had cause to complain of unfair dealing, what is called common grace is, in fact, no other than a common debt, which God could not justly withhold from any man. Thus the doctrine of common grace represents the Lord as neitlier generous nor just. It is the same as saying. If God will please to do us justice, we will out of complaisance call it grace. But, as a proof of esteeming what we call grace a proper debt, and no real favor, we, in our hearts, verily account, and are bold to declare that without such a ' bestowment, we should have had cause for- no HELP TO ZION'S TRAVELLERS. ever to complain of harsh treatment. Thus it appears that all erroneous systems, how- ever widely they differ, agree in tacitly charging God and his law with injustice in condemning for sin ; and tliat the enmity of carnal men is such, that they cannot be reconciled to his government unless certain concessions be made on his part to obtain their forgiveness of the supposed injury. However, it is evident, that approving views of the requirement ol' God's law are abso- lutely necessary, in order to admiring views of the grace in his gospel. For where con- demnation would be unjust an acquittal is no favor ; and where obedience is not due, it cannot be justly demanded. Fourthly ; Another method of account- ing for God's requring perfect obedience of imperfect men, is the consideration of our being represented by Adam in the cove- nant which was made with him. The rea- soning of many eminent men has been thus : — " We had in Adam full and ade- quate ability every way proportionable to the nature and extent of duty ; and though men have lost their power to obey, God has neither lost nor given up his authority to command : therefore it is our duty to ex- ert not only the strength we are now pos- sessed of, but likewise tlie strength we should have had, supposing our first pa- rent had continued in that state of purity and power." That Adam was the covenant head of his posterity, appears evident from the scrip- tures, and 1 hope has been proved under another particular head. And that ad- vantages and disadvantages naturally re- sult from representation, according as rep- resentatives act in their public character, none, I presume, will deny. The covenant made with our first parent was most cer- tainly a righteous constitution ; and had the condition been performed, we should all have admired, not only the equity, but the kindness of the compact. But, as success does not make a transaction equitable, nor does a failure constitute a stipulation wrong which is naturally right, we may rest sat- isfied, that it was impossible for an infinitely holy God and an innocent creature to en- ter into an agreement essentially wrong. Therefore, we ought to be forever silent, in respect of censure and complaint. Though this last-mentioned method of accounting for the Lord's requiring of us what is superior to our present power be less exceptionable than any of those before re- ferred to, yet it does not seem to come fully to the point, or cast sufiicient light upon the subject; for it seems contrary to the com- mon or known rules of justice and equity, to punish on the account of not performing what is iiaturaUy impossible to be perform- ed. Hence, some who have endeavored to hold up the doctrines of grace as objects of ridicule and contempt, have boldly as- serted, that according to tliese doctrines, future judgment would be a tnere farce. For that God might as justly punish slow moving animals lor deficiency in swii'tness, and those for not flying who have no wings to fly with, nor in any respect formed for such a motion, as to punish men for not doing what they cannot possibly accomplish, but is as much above their power as to create a world. Such kind of checks the ad- herents to truth have frequently met with. And such reasoning, or rather declamation, has been very stumbling to weak Chris- tians. Some have been severely tried by the above misrepresentation of gospel truths, and tempted to think what they dare not uiter. For the relief of such, I would propose to their calm and candid consideration a distinction between natural and moral ina- bility which seems necessary to be well understood in order to obtam consistent views of Divine revelation, relating to the requirements of God's righteous law and the nature of his precious gospel. By natural inability, is intended a want of a natural capacity or opportunity to know and do what is commanded, or an absolute defect in the natural powers of a man's mind or body, by which he is rendered in- capable of acting although his will were bent upon the performance of his duty. Whatever totally prevents, or is an abso- lute obstruction in the way of a person's knowing or doing any thing, which renders the acquirement impossible, though he be ever so desirous of accomplishing it, is what I wish to have considered as included in natural inabilitj\ Moral inability consists in a disinclination to what is good, or a dislike of, and aver- sion to, what God has made a person's du- ty. That I may be properly understood, I would further observe, tliat by natural pow- er and ability, is intended, the possession or enjoyment of such power and properties of soul and body, as are necessary for the purpose of mental and corporeal actions, and being in a situation suitable for the ex- ertion of them. By moral ability is intended a suitable dis- position, which consists in a holy inclina- tion, a propensity of mind to what is truly good. To illustrate and point out the pro- priety and utility of the above distinction, ibr the relief of entangled minds, I shall en- deavor to demonstrate, First, Tliat natural inability, as above stated, is not a criminal defect ; and that, Secondly, Moral inability is inseparably comiected with fault, and cannot possibly be considered as an excuse or palliation of HELP TO ZION'S TRAVELLERS. Ill blame, but on the contrary, that a man is culpable, because of his inabihty to obey ; or that criminality increases in proportion to the degree of moral impotency. That natural inability is not a criminal defect, or culpable deficiency, will perhaps appear evident, if the following observa- tions be duly attended to. First; Though men's powers of mind and body are no doubt greatly impaired by the fall, or the entrance of sin, yet the scriptures do not seem to intimate that weakness in either is sinful ; they are spok- en of as pitiable infirmities, but never as punishable faults. Therefore it is written, As a father pitieth his children, so the Lord pitieth them that fear him. He considers our frame, and remembers we are but dust. Parents, by whose pity the Lord illustrates his own, know how to make the distinction respecting their children, and would be cruel if they did not. Supposing a son in the height of some criminal proceeding should break his legs, would it not be deem- ed cruel, not only to punish him for the criminal action by which he came by his disaster, but for his not walking, which he would be very glad to do if he could. Upon this self«evident principle of equity, Mephi- bosheth founded his plea, when accused by his servant of disloyalty to King David his sovereign. He loved David's person and government, and he pleaded, that his not accompanying him in a time of trouble, when he fled before his unnatural son, was not owing to disaffection, but Thy servant is lame. It is not the sin of the blind that they do not read the scriptures ; nor are the deaf blameable ibr not hearing the sound of the gospel : nor the dumb culpable on account of their not pleading for God. Nor is it the duty of any to work or war with their hands who have none. Nor are any blan>- ed for being sick, though it should be unto death. The reason is, because they could not be or do otherwise if they woidd. Though Paul's bodily presence was weak, and his speech contemptible, yet he did not consider himself criminal on that account; but rejoiced in his infirmities, yea, most gladly rejoiced in them, that the power of Christ might rest upon him ; but he did not rejoice in his sins. Secondly; Deficiency or weakness in mental powers is not criminal; for was that the case, the weakest men would be the most wicked, and those who are supe- rior in natural parts would always excel in piety, which is contrary to fact, as founded on observation and revelation. Men are dead in sin, but that death does not con- sist m a deprivation of natural faculties. When rationality is absent, the words and actions oJ such people are never deemed punishable, because they are not account- ed criminal. But if the fault lay in natural weakness, the less understanding and rea- son a person is possessed of at any time, the greater would be his crimes. And in- stead of not being punished for injuring others, such ought to be punished with greater severity on that account. Thirdly ; In regeneration the Holy Spirit does not create new facidties, or bestow a new set of natural powers ; he does not produce " a new head, but a new heart." by infusing new principles and holy dispo- sitions. But ii' a deficiency in natural pow- ers was the fountain of fault, or the source of blame, from whence criminal actions proceed, there would be a necessity for the production of new faculties, or otherwise a removal of their natural deficiencies. And if so, the surest evidences of a gracious change would be a strong memory, a fertile imagination, a fund of wit, and a profound, deep vmderstanding, or clear ideas, and strong reasoning. In short, an assemblage of fine brilliant parts would, in tliat case, be the best proof of true holiness. And thus the devil might perhaps be admired for his purity for according to that mode of reasoning Satan might be proved a delightful saint. No greater natural powers are ne- cessary to love God, than to hate him ; to serve him, than to oppose him. Therefore God does not require more of any man than the right use of what he hath. And surely it is not wrong to require what is right. God does not require any thing un- reasonable ; he requires only what he has a right to, and deserve ; even all the heart, all the soul, and all the strength. He does not require in point of degree the like of all ; for " to whom much is given, of them he requires the more." Luke, xii. 48. It is each one's all that he demands ; he does not require his creatures to be alike strong in mental powers : he never intended they should. Angels excel in strength ; but he requires all his rational creatures to love and serve him, with all the strength they have. He could not require more with equity to his creatures, nor dispense with less injustice to himself. He requires no- thing naturally impossible to be performed. He has not made any thing the duty of his creatures which exceeds their natural abil- ity, nor does he punish them for not acquir- ing or doing what is naturally beyond their power to perform. As men's natural capa- cities and situations are very different, he does not therefore requre all men to be alike knowing, nor does he require knowledge above and beyond the means of informa- tion. He does not condemn those Avho hav^e no revelation, for not knowing what i.s only knowable by revelation ; nor expect of those who have the, scriptures to know a 112 HELP TO ZION-S TRAVELLERS. tittle more tlian is revealed by them. Hence, as to those things which are only revealed as matters of fact that they are ignorant how they are, is not the sin of any man. Though God exhorts to liberality, yet none are required to give liberally who have no- thing to bestow. Duty is ever mca.sured by natural ability; and where that i.s wanting, the Lord accepts of a willing mind. See 2 Cor. viii. 12. Where the disposition is right, and the design or intention good, the want of ability to act as intended, excul- pates the person from a charge of criminal- ity in tliat respect. In a word, the good man is not blameable because he cannot do so much for God as he would ; nor is the bad man commendable, because he cannot do evil according to his will and desire. Many wicked men would be greater villains than they are, if they knew how. But though they have not ability or opportunity to act agreeably to their inclinations, none surely will commend them on that account. See Acts, xxiii. 12. 1 Kings, viii. 18. As commendation and blame do not re- sult from natural ability or inability, but from dispositions and voluntary acts, there- fore Jehovah's conduct stands evidently clear from the imputation of injustice or cruelty, seeing his requirements are pro- portionate to, and are nothing more than a right use of the natural powers, and the privileges his creatures possess. His com- mands are not grievous in their own nature, whatever they be to our corrupt minds. They are agreeable, and suited to the nat- ural powers of men, however contrary and disgustful to tiicir natural inclinalions. Secondly ; If we attend seriously to mor- al inability, we shall discover thereby the awful condition in which men naturally are, and the absolute necessity of omnipotent grace to deliver them from a state evidently helpless, and truly deplorable. For such cannot love God, nor contribute in the least to their own deliverance ; and yet tiieir criminality is equal to their inability. A sinner while unrenewed by grace can- not love God, obey the law, or embrace the gospel. Because the carnal mind is enmi- ty against God, for it is not subject to the law of God, neither indeed can he. Rom. viii. 7. The wicked will not seek after God : God is not in all his thoughts. Psalm x. 4. Such do not like to relain God in their Jiearts ; therefore desire not the knowledge of his ways. Rom. i. 23 ; Job, xxi. 14. Yea, they treat him with scorn and disdain. Wiierefore do the wicked contemn God ? P.salm X. 13. They being the subjects of dispositions contrary to his holy nature, are therefore alienated from the life of God, and dead in trespasses and in sins. Epii. ii. 1 ; chap. iv. 18. The natural man is blind to the moral excellency and beauty of God ; to the spiritual glories of Christ and his kingdomi He has no perception of the things of the Spirit of God, neither can he know them, because they are spiritually dis- cerned. 1 Cor. ii. 14. As unconverted sinners cannot be subject to the law of God, so they cannot embrace the gospel. Jesua himself has declared it impossible while they continue in that state, saying, "No man can come unto me, except the Father which hath sent me draw him." John, vi. 44. " The Spirit of truth the world can- not receive." John, xiv. 17. " Why do ye not understand my speech ? Even be- cause ye CANNOT hear my word." John, viii. 4.3. " Their ear is uncircumcised, and they CANNOT hearken." (The reason is added, not as owing to natural, but moral inability, for) "behold the word of the Lord is unto them a reproach, they have no de- light in it." Jer. vi. 10. Their hearts are destitute of spiritual emotions, and compar- ed to stone; (Ezek. xxxvi. 26;) even to the adamant, (Zech. vii. 12,) which is hard- er than flint, (Ezek. iii. 9,) and which natu- raUsts have said cannot be broken till steep- ed in the blood of a goat.* So then they that are in the flesh cannot please God, (Rom. viii. 8,) being under the sole power and dominion of dispositions averse to his nature and will. They cannot love and obey God, till they are inclined so to do ; and no man can be so disposed to love God. till he view him as an agreeable object. And God never was agreeable to a carnal mind, it being enmity against him, on which account it is not, CANNOT be subject to him. Rom. viii. 7. Such will neglect and despise God, while they continue to prefer other things before him. Those therefore who are lov- ers of pleasures more than lovers of God, cannot possibly esteem him as the chief good ; and unless he be loved as such, he is not, as God, loved at all. Those who love the praise of men more than the praise of God, CANNOT seek the honor which cometh from him only. For every one if not pre- vented, will undoubtedly pursue what he prefers, or act according to his prevailing inclinations. Those, therefore, could not believe in, or adhere to the humble Jesus, who were ambitious of human honor. To such he said how can ye believe which re- ceive honor one of another ? John, v. 44. But some may ask, "May not such per- sons love God, repent and believe the gos- pel if they will ?" Answer, " Most certain- ly they may if they choose to do so." There is nothing to prevent their doing so, where- ever the gospel is publislied, but their own criminal dispo.sitions. There is no bar in their way. but the wickedness of their * Flin. Nat. Hist, book 37, chap 1. HELP TO ZION'S TRAVELLERS, 113 hearts. Whosoever will are invited to come and take of the waters of life freely. Rev. xxii. 17. They have faculties or pow- ers of mind adequate to what God requires of them. It is not owing to the want of natural ability, as before stated, but they have no moral ability to perform what is good ; their impotency consists in an aver- sion to the things of God. When that is removed the difficulty is over. For, where God is loved, sin will be hated, Christ ad- mired, and the gospel will be received and embraced, with cordial affection and faith. But while men are in a carnal state, they cannot choose what is spiritually good ; for that would suppose them capable of choos- ing what they do not approve of, or of pre- ferring what they do not esteem, but to which they have a fixed aversion. Whilst a person sees no comeliness in Christ, where- fore he should desire him. he cannot possi- bly choose him as the chief among ten thousand — his all in all ; which believers do. Nor can he hate sin till it become dis- agreeable to him, or sincerely seek the sal- vation of God till he feels he wants it, and knows its worth. The question therefore should rather be, Whether any unrenewed person ever did, or possibly can choose to love God, hate sin, and cordially embrace the gospel ? For, if none while in that state or condition ever did or ca7i, make such a choice, a willing- ness to such a case is not supposable. If unconverted persons may love God, repent, and truly believe in Jesus, conversion would be needless so tar as it relates to such well- disposed persons ; for true believing peni- tents shall be saved. And if so, such may be in heaven who never were born again, contrary to the express and solemn declar- ations of the Saviour, Except a man be born again, he cannot see the kingdom of God ; except ye be converted and become as lit- tle children, ye shall not enter into the king- dom of heaven. John, iii. 3, 5, 7. Matt. xviii. 3. And if unregenerate persons may love God, and obey the gospel, how, and by what, are we to distinguish between those who are regenerated and those who are not ? If they cannot be distinguished who turn themselves, from those whose hearts are turned and changed by the Lord, the apostle's question to Christian converts, IVho maketh thee to differ? would be quite impertinent. We are taught by the uner- ring word, that there is a great likeness to, and as close a connection between men's voluntary actions and their internal princi- ples, as between the nature of a tree and the kind of fruit it bears, or a fountain and its streams. Matt. vii. 16, 20; James iii. 11, 12. When a corrupt fountain sends forth pure streams ; and thorns, brambles, and thistles, produce figs and grapes ; when Vol. 3.— O. the whole course of nature is quite revers- ed, then, and not before, may we expect a carnal man to choose spiritual things. But it may be replied, that as man is a free agent, he has power to choose what and tohen he thinks proper. That man is a free agent cannot be denied, consistently with his being accountable for his own ac- tions. Man's free agency consisteth in a power or capacity to compare ideas and to give a preference to what appears, all things considered, to be most agreeable to himself Perfect freedom consisteth in a man's acting agreeably to his own inclina- tion, without any compulsion or restraint A man, therefore, being a free agent, will act agreeably to his own mind ; therefore free agency is a farther confirmation of man's moral inability. For, as Divine things are, in their very nature, disagree- able to the unrenewed sinner ; therefore as a free agent he will, and cannot but choose the contrary, as being agreeable to the de- sires and bent of his soul. If it be said, "Man has a determining power over his own will, and therefore his will acts as he directs it, and consequently he is capable of making a commendable and virtuous choice :" this indeed is the dernier, or last resort of most .sensible Arminians. It does not seem very intelligible to talk of a pow- er over a power, resolving to resolve, or directing tliat by which a man is guided, and leading what he follows. However, granting all that can be desired, yet man's moral inability remains just as before stated. For supposing a man to direct his will what to choose, he is sure to direct it to choose that which he thinks is best, or what is most agreeable to himself The choice, therefore, which he is supposed to direct his will to make, cannot possibly be in fa- vor of true religion, while spiritual things are disagreeable to him ; which they will continue to be as long as his heart is unre- newed by grace. For the first supposed act of his mind, by which the subsequent act of his will is directed, must be accord- ing to the light in which he views the ob- jects to be chosen ; and while he does not view the glory and superlative excellence of Divine things, he cannot give a prefer- ence to them ; for that would be preferring what he disesteems. And till he prefers them he cannot order his will to choose them. Thus it appears that every wicked man is held by the cords of his sins. Prov. V. 22. He feedeth on ashes ; a deceived heart hath turned him aside, that he can- not deliver his soul, nor say. Is there not a lie in my right hand? Isaiah, xliv. 20. That this awful state of moral inability and death, is a blameable condition, or a criminal defect, will appear from the follow- ing observations. 114 HELP TO ZIOi\'S TRAVELLERS. 1. It is voluntary and free. Men are not I appears that what he did was either the eT- compelled to sin contrary to their incliiia- feet of compulsion, or witJi an ill design, lions ; but the hearts of the sons of men Mordecai was not under any real obhgation are set in them to do evil, Eccles. viii. 11. ,to Haman. though he was by liim arrayed Their language is, "We have loved stran-jin royal apparel, and brought through the gers, and after them will we go."' Jer. ii. city on horseback, who Ukewise proclaimed 25. " As for the word thou hast spoken to before him, " Thus shall it be done unto the us from the Lord we will not hearken unto man whom the king delighteth to honor 1" thee." Jer. xliv. 18. "Israel (saith the because what he did was co/iirnry to his in- luord) would have none of me." Psalm clination or choice, being coOTpeZ/erf through kxxi. 11. "I called but they gave me no fear of the king's displeasure. Nor were answer ; all the day long have I stretched Joseph's bretliren commendable, though out my hand to a disobedient and gainsay- they were instruments of his advancement ing people,"' (Rom. x. 21.) " which walketh in Egypt; because, though tliey sent him in a way that was not good, after their own thither, they meant it for evil. The devil's thoughts" (Isa. Lsv. 2.) •■which said unto testimony in favor of Christ's filial relation God, Depart from us ; and what can the to God did not entitle him to commendation Almighty do for them ? Depart from us. as Peter's did, though equally true, full, and for we desire not the knowledge of thy expUcit, because Peter's confession was vol- ways. What is the Almighty that we untary, and his intention good. He meant should serve him ; and what profit should , thereby to honor his Lord ; but Satan's ac- we have if we pray unto him ?' Job. xxii. knowledgment was either the etfect of con- 17; chap. xxi. 11. 14. "We will not hject of common sense will infer that, becAse Jehovah has an infinite strong propensity to purity, and cannot but hate sin, therelbre he is not ghri- oug in holiness ; or that because he cannot lie, cannot deny himself, therefore there is no need to resolve with David to praise kis^ truth. Psalm Ixsi. 22. Who then, with the least regard to, or possessing any share , of reason, truth, and decenc}-, can thus plead ? i am not rery had. because I hate a very greai and constant axersion to uhat is good. If an intense love to sin. and hatred to holiness, do constitute innocence, or free- dom from blame : those who are the great- ext enecaies to God and all righteousness. or most evidently belong to the children of the devil are the lea^t Uable to punishment If disinclination to dutv" does free a per-, son from obhgation to obe*iience. a slothful! servant would have an unanswerable argu- ment in tavor of his conduct ; for he might say, (and no doubt could give a sufficient proof il' necessary.) that he never loted\ work in his lile, that he always had an aver-\ sion to hard labor, and cannot yet be recon-i ciled to it being coivtrary to his inclination ;! and that to which he alxcays found, as fari as he can remember, an inward jLced re-| luctance. He might add, Sir. when I find work agreeable to me, I will attend to it:! but tiU then, you cannot be so unreasona-, ble as to blame me, seeing we are taught' to consider that even in matters of religion, j nothing is dtJty further than there is a cor-\ responding disposition. I love to look on,' whilst others labor, and I hope you will al- low me, without offence, to act according to my natural inclination. The haughty 6er\-ant might likewise say. You will aJlow me, I hope sir. to do eis I please, for I never did love control ; I was always of an ambi- tioug temper, and have even now a strong \ inclination and intense desire after honor \ and authority. I irish you would, and therefore I cannot but hope you will con-j aider yourselC in future, as under my direc-, tion. Must the notorious thief be acquit- ted, because he has been long vmder the power of a strong incUnation to injure his neighbors ? or the murderer be deemed less guilty, because of his cruel disposition? Were such a principle allowed, moral (Gov- ernment would be overturned ; everj- one might do as he pleases without liabihty to punishment, especially those of the vilest dispositions. And if so, perhaps none would deserve less punishment than the devil. But it may be said, •• Our aversion to God ha^ been transmitted to us from our first parents ; and being bom so, therefore we hope favor will be shown, as our per- sonal guilt is thereby diminished."' Were pit}- pleaded for, on account of natural ina- bility, or a natural defect and affliction, at- tending either our mental or bodily powers, the reasonableness of the plea would read- ily be grantexi, and evidently appear. But sin is a moral defect and cannot be com- mitted contrary to a person's consent or without a criminal inclination. The above extenuating plea is only a false gloss. Its genuine sense is the same as il' a person should say, when indicted lor high treason, ■• I am. it is true, deemed a traitor, but I hope it will be considered as an extenua- tion of mj' crime, that I am the offspring and seed of evil doers; my family in all their respective generations have been reb- els against their sovereign. I have there- fore only acted as they have done who are my progenitors. I hope I sheill be favora- bly dealt with, as mv disloyalty (if it must be so termed) is a tamily disposition. Be- sides, what I have done, arose from a root- ed enmity in my heart to the kivLg. his ad- herents, and government, for which I ought not to be censured, as my ancestors always discovered, as I have done, an inclination to overturn the constitution ; and if possi- ble to dethrone the sovereign, and bring him and all his children and subjects into perpetual contempt. And moreover, as my temper and disposition are such, I cannot submit to his authority, nor be beholden to his clemency ; having a rivetted aversion in my heart to what he is, has, does, and says. If therefore my oitn enmity, or my fathers, against the sovereign and his subjects have any influence to exculpate or diminish the charge of guilt which doubtless ougM to be allowed in my favor, I hope, according to the law of equity, my punishment (if any be justly inflicted) will be very* small." If it would be an affront to common sense, and contrary- to every rule of equity amongst men to plead an ejcemption from pimish- ment on account of the delinquent's tile disposition, or that of his ancestors, how awful then is the deception oi those who ap- 116 HELP TO ZION'S TRAVELLERS. prehend they cannot be treated by God as criminals, because of moral inability, or the badness of their hearts. Besides, if the vileness of men's hearts, or their abominable dispositions, free them from blame, or secure them from punish- ment, they cannot accoimt them to be bad hearts, seeing their present peace and fu- ture hope depend upon them. They are not, it seems, injurious hearts, but extreme- ly beneficial, providing they be but suffi- ciently vile. Such persons would not know how to go on in religion as they do — they could not sin without sorrow, hope without holiness, believe without evidence, and re- joice in a thing of novght ; but through the help of a bad heart. They do not think them deceitful above all things, and despe- rately wicked, and that for the badness of them they are accountable to God. They consider their base hearts, and vile dispo- sitions, as their best friends, which justify and sanctify their omissions of duty, and commission of sins, as trifling. The gos- pel libertine, yea, the whole tribe of indo- lent, light, and trifling professors, seem to consider and use what tliey call their bad heart, as a dark room, or concealed ware- house, where they hope to hide their crimes, which, as fast as are committed, are remov- ed thither in expectation of never being found, or exposed to view, being secured by the lock of strong delusion under the care o\^ carnal confidence, who carries the key of presumption, and is lord of all the lumber. But how very different are the declara- tions of God, who says, " The sacrifice of the wicked is abomination, how much more, when he bringeth it with a wicked mind ?" Prov. xxi. 27. " He hath said in his heart, God hath forgotten ; he hideth his face ; he will never see it. Thou wilt not require it." See Psalm x. 11—15. " These things hast thou done, and I kept silence ; thou thoughtest that I was altogether such a one as thyself; but I will reprove thee, and set them in order before thine eyes." Psalm 1. 21. "Yea, also the heart of the sons of men is full of evil, and madness is in their heart, while they live, and after that they go to the dead." — " But know thou that lor all these things God will bring thee into judgment." Eccl. ix. 3; xi. 9. To conclude, It is hoped the above remarks may, through a Divine blessing, help entangled Christiaris, respecting the following impor- tant particulars : 1. To behold and admire the equity and justice of Jehovah's government, in requir- ing nothing above the capacity, or natural ability, of his creatures ; and yet continu ing the equitable demand of perfect obedi ence, and not altering his law in the least, to suit the has? dispositions of his rebellious subjects, which would have destroyed every idea of authority, and sunk the reputation of God. 2. The necessity of the almighty opera- tions of the Holy Spirit, in changing the bias and dispositions of men, by regenera- ting or creating them anew in Christ Jesus, and working in them to will and to do of his owm good pleasure. For till the sinner's disposition be changed, till he be born again, and become a new creature, he can have no true love to God, no spiritual delight in his law, no approving views of Christ and his glorious gospel. And yet the change produced does not destroy the natural free- dom of the human will ; but he acts differ- ently t>om choice to what he did before. 3. By the distinction between natural and moral ability, sovereign grace is not only defensible against every artful attack, but it appears infinitely great and absolutely free. In every respect it is truly wonderful, be- cause those who are saved were not only miserable, but inexcusably criminal, and as such under the sentence of eternal death, from which there could not have been the least hope of deliverance had not grace provided relief If the several parts of the great salvation be surveyed, even from its rise to its final consummation, it will appear entirely of pure grace, infinite, unmerited compassion, and astonishing mercy, which could not be the case if moral death was not a blameable state. Those who want to see the subject of grace treated in a mas- terly manner, and set in a clear convincing light, I would recommend to their perusal a book, entitled The Reign of Grace, by Mr. A. Booth, London. 4. Thereby scriptural exhortations to re- pentance and faith appear quite consistent, which could never be defended if criminal- ity arose from natural, and not moral ina- bility. For in that case, it would be equally ridiculous to call sinners to repentance, as to exhort a blind man to repent of his con- tinuance so long in darkness, and never be- holding the surrounding beauties of crea- tion ; and no less absurd than to attempt to convince the dead of the crime of indolence, for lying so long in the grave, when their help is so much needed both for work and war. While sin i.s viewed as consisting in a natural defect, or a deficiency in the natu- ral powers, penitency can never appear reasonable and right. For a man to pre- tend to repent, when at the same time he considers his fault to lie in a natural defect, which he cannot possibly help, if he would, is like a deaf man considering himself as exceeding criminal because he did not hear to-day, but is resolved he will not be guilty of the like sin to-morrow. It indeed seems to suppose, or require, a very great defect in a man's understanding, to be able to con- HELP TO ZION'S TRAVELLERS, 117 elude, that such a repentance is what the scripture recommends, and the godly pos- sess. But genuine repentance or sorrow for sin appears, from the consideration of voluntary depravity, rational, and every way fitting ; because duty is not at all pro- Eortioned to our moral inability, or less inding because of our disinclination to good. 5. The doctrine of natural and moral ability is calculated to afford and administer much encouragement to seeking souls, and to comfort those who are really devoted to Christ ; for as none can come unto him but such whom the Father draws, therefore spiritual desires after Jesus, and delight in religion, are evidences of a gracious change, holy dispensations, or a new heart. You whose gifts are small, and natural powers are weak, be not distressed on those accounts ; for real grace is much superior to the best abilities and most brilliant parts. Therefore, rejoice, that the Lord hath shown you a more excellent way. Who hath despised the day of small things ? The profane world and proud professors may; but God will not. Those who love the Saviour, to whom his person, blood, and obedience, are precious, and his ways plea- sant, and whose desire is to walk humbly with God in the paths of purity, though they freqaently stumble, and are often dis- couraged, yea, though they fall. They shall not utterly be caM down; (Psal. xxxvii. 24,) but shall hold on in their way, and grow stronger and stronger ; (Job. xvii. 9.) For the strength and guide of Israel hath said, " The wayfaring men, though fools, shall not err." " They shall obtain joy and glad- ness, and sorrow and sighing shall flee away." Isaiah, xxxv. 8, 10. Those who are not able to plead on God's behalf, but love to think upon his name, are precious in his sight. And they shall be mine, saith the Lord, in that day when I make up my jewels. Mai. iii. 16, 17. Therefore fear not, worm Jacob. 6. The strong believer, however enriched with gifts and grace, is thereby led to vari- ous humbling and profitable considerations. However great his natural abilities are, he is as much under a perpetual necessity to look to, and rely upon the Lord, for gracious influences, as those of the weakest capacity ; for a person may possess strong mental powers and be morally weak. Grace may be languid and low, where natural gifts are lively and strong. Whilst the Christian is the subject of sin, and a propensity to sin is felt, he will see the necessity of perpetual watchfulness, re- pentance, and prayer, and often cry, with holy Paul, O wretched man that I am ! For though he is not under the sole domin- ion of sin, yet he feels and laments a crimi- nal backwardness to good, and a proneness to evil. So that when he would do good, evil is present with him. He being the subject of" two opposite dispositions, there- fore he cannot do the things that he would. His resolutions are feeble and his comforts fluctuate, because his affections are unsta- ble, being sanctified but in part. Some- times they mount to heaven, and seem fixed on things above, but anon they drop down to earth and sense ; and then he complaint-, and prays as David did, saying, " My soul cleavelh to the dust, quicken thou me." He feels and is assured, that without Christ he can do notlung ; yet that inability of which he is sensible, he does not consider as an excuse for the neglect of duty or commis- sion of sin. He does not bless himself that he has got a bad heart, where he may safely deposit his iniquities, and thereby keep his conscience calm. But the sin of his heart is the sorrow of his soul, and his perpetual plague. It is the object of his hatred, and the subject of his secret and unfeigned lamentation : because the good man is taught to consider moral defects as inexcusable faults. He longs for heaven, because it is a place of purity where he shall be free from sin as well as from sorrow. While in the body, he considers himself neither where nor as he would be ; therefore his desire is to depart and be with Christ, which is far bet- ter. And as he which testijieth these things saith. Surely I come quickly : his heart re- plies, "Amen, even so come, Lord Je- sus." THE END. OPf,", ^^C. APR THE DEATH OF LEGAL HOPE. By ABRAHAM BOOTH. For I through the law am dead to the law, that I might live unto God. — Gal. ii. 19. INTRODUCTION. The words which contain the important subject o^ the Ibllowing essay, being part of that epistle which was written by Paul to the Galatian churches, it may not be improper, by way of introduction, to ob- serve, that in the epistle to those churches, we have an ancient piece of sacred con- troversy ; and that the truth vindicated in it, is interesting to the last degree. For the great question here debated is, in the words of Job, " How shall man be just with God ?" Job ix. 2. In the manage- ment of which controversy, the great apos- tle proceeds, under the conduct of the un- erring Spirit, with all the Jire of godly zeal ; Gal. iii. 1 ; with all the affection of the tender parent; Gal. iv. 19; with all the meekness of heavenly wisdom ; James iii. 13 ; and (I will not say with all the ac- curacy of logical disputation, but, which is infinitely superior,) with all the precision of divine truth. Paul was an indefatigable laborer in the vineyard of Jesus Christ and a successful preacher of the everlasting gospel. He was abundantly useful in the execution of his apostolic office, in turning multitudes of sinners " from darkness to light, and from the power of Satan to God." Yet, after all his unwearied labors, and all his unparalleled success, he did not assume the least share of the honor. His language is, "not I, but the grace of God which was with me." Nor was he backward to ac- knowledge, after all the sufferings which he had sustained, and all the works that he had performed, for the sake of his di- vine Master, that, as a saint, he was " less than the least;" as a sinner, he was the first and " the chief" Eph. iii. 8. 1 Tim. i. 15. Perfectly sensible that he was utter- ly unworthy in the sight of his Maker, and that the hope of his soul had no support but sovereign grace, as revealed in Jesus ; being well acquainted with the infinite pu- rity of a righteous God, and the sublime demands of his holy law ; he could accede to no terms of acceptance, nor acquiesce in any doctrine which did not provide as well for the hotwr of divine justice, as for the safety of the guilty soul which did not maintain the rights of a holy law, and dis- play the riches of unbounded grace. Such was the faith he possessed, and such was the doctrine he preached. These truths were dispensed by him among the Galatians, and with a consider- able degree of success. Sinners were con- verted, and churches formed in Galatia, by the instrumentality of this excellent man. For a time, they lived in mutual peace, and regarded the doctrine which Paul had taught, as of heavenly origin. They re- joiced in hope ; they ran well. Gal. v. 7, and seemed to bid fair for obtaining the prize. Such were their happy circumstan- ces, for some time after they received the gospel. But, alas, how soon the face of things was altered ! Gal. i. 6. How soon, as to many of them, were their views of the grace of God, and of their justification be- fore him, darkened ! For Satan, that arch- enemy of God and man — Satan, that im- placable foe to human happiness, quickly began to sow the seeds of destructive error, and to raise up instruments to propagate a perverted gospel. He " transformed him- self into an angel of light," and pleaded the necessity of obedience to the law, in order to acceptance with God. Thus were they deceived, under a specious pretence of greater sanctity, and a more than ordi- nary zeal for the divine commands. The righteousness of Christ, which Paul had described as the " one thing needful" for the justification of sinners, and which they had before regarded as the only ground of their hope, they were afraid to trust, sup- posing it insufficient. They were taught by the false apostles, and were persuaded, in their own deceived hearts, that they were under a necessity of seeking a supplement- al^ aid from their own duties. This doctrine, so pattering to their own DEATH OF LEGAL HOPE. 119 vanity, so favorable to human worthiness, and without a professed denial of Christ and his work, they received with all readi- ness. For it is much more agreeable to the pride of nature, and a far more respect- able and popular way of seeking acceptance with God, to use our own skill, and exert our own endeavors, as co-efficients with divine grace and the great Redeemer, than to rely entirely on the righteousness of another, and be beholden, solely beholden, to a foreign, undeserved assistance. They entered, therefore, on a vain pursuit of happiness, in this plausible and self-pleasing, but de- lusive method. They clave to the law. They relied on their own duties, as co- partners with Jesus, in performing the greatest of all works, in obtaining the no- blest of all blessings, their justification be- fore the Almighty. The awful consequen- ces of which were, they embraced another gospel; made void the necessity of the death of Christ ; and virtually renounced all interest in him. Gal. i. 6, ii. 21, v. 2, 4. By such a procedure they became debtors to do the whole law, and were obnoxious to its dreadful curse. Gal. v. 3, iii. 10. And, having discarded the glorious truth which Paul preached, they traduced his character, they renounced his fellowship, and treated him as their enemy. Gal. iv. 16. Such were the malignant effects of re- ceiving a corrupted gospel. These effects the good apostle beheld with a mixture of indignation and sorrow. Against their de- structive and fatal mistakes, he therefore takes up his pen, and makes a resolute stand. The false apostles he considers as their greatest enemies ; and as being, in a peculiar manner, accursed of God. Gal. 1. 8, 9. He makes it appear, by such a de- termined opposition to their plausible and prevailing tenets, that when the capital truths of the gospel were corrupted, the peace of the Christian injured, and the souls of men endangered, he had no fear of the hideous charge and popular clamor of "bigotry to his own way," or "rashness and a want of charity for others." In this respect, as in his ministerial conduct in general, he is worthy of imitation by all the succeeding servants of Christ in every age. For, though it be their indispensable duty to "hold the truth in love," and to "follow peace with all men." yet, when the great doctrines of divine revelation are perverted or denied, then they are called in providence, then they are required by the command of God, and the love which they bear to the Lord Redeemer, to " con- tend earnestly for the faith once delivered to the saints." Nor ought they to rtgard the persons of men, or fear the consequen- ces which may attend a zealous and pru- dent defence of the truth. Happy had it been for the church of Christ in the following ages, if the errors espoused and propagated by those ancient judaizing teachers had ceased to exist, from the time that their strenuous patrons left the stage of action. But, alas, the same temper and spirit still continue, and still prevail ! True it is that names are changed, and the terms of the question then in debate are greatly altered. Now, none professing Christianity pretend to maintain the necessity of circumcision, in order to acceptance with God. That is now universally esteemed an obsolete rite ; though, by some of old, accounted of great importance under the Christian economy. The same principle, notwithstanding, on which those judaizing Christians proceed- ed in maintaining the necessity of circum- cision, is still retained, and operates in va- rious ways. The grand question then was — In what does that righteousness consist, for the sake of which alone a sinner may be justified before God? And the matter in contro- versy between Paul and his opponents, was — Whether the obedience of Christ, without any addition whatever, was that very righteousness ? Or, whether some do- ings or endeavors of their own, were not necessary for that important p^irpose? Paul maintained the fomier ; the Jewish zealots the latter. To this one point may the disputations of Paul with the deceived Galatians, on the article of justification, be reduced ; as is obvious from the contents of his epistle to them. As the same dispute still continues in the world, and as the words which afford matter for the present essay, are happily adapted to cast light on this very interest- ing subject, it may be no unpleasing, per- haps no unprofitable employ, to consider the capital ideas contained in them, in the following sections. And may the unerring Spirit illuminate the mind, and guide the pen of the writer — that he may not prove an ignorant patron of error, but a well- informed advocate for truth. May the same infallible Guide smile on this feeble attempt for the good of the reader ! That the consciences of the unawakened may be alarmed — the minds of the ignorant instructed — the hearts of the disconsolate comforted — and faith and holiness promot- ed in all into whose hands these pages may come. SECTION I. What law it is to which the Apostle was dead. Our first inquiry must be. What law it is the apostle designs when he eaye, " I am 120 DEATH OF LEGAL HOPE. dead to the law ?" We may obtain satis- faction in this inquiry, by consulting the context. Great reason there is to conclude, that the law intended here, is the same he repeatedly mentions in the sixteenth verse of the chapter. And it is evident that is the moral law. For that is the law to which we are universally inclined to look for justification and life ; though by it we can never obtain those invaluable bless- ings. When a sinner is awakened out of car- nal security, and his conscience is alarmed with a sense of guilt, he naturally looks to some devout and penitential exercises of his heart, or some pious and beneficient actiotis of his life. Some doings or en- deavors of his own, engage his attention ; and, for a while, yield a feeble support for his hope. " What shall I do to be saved ?" is his language. With this the apostle was perfectly acquainted. He therefore repeatedly affirms, "That by the works of the law shall no flesh be justified." Rom. iii. 20. Gul. ii. 16. This being an article of great importance, and the legal bias of our minds being so apt to lead us astray, he does not content himself with barely asserting that we cannot be justified by it; but he also assigns the reason. Affirming that it is impossible for the law to justify any of the children of Adam, because "it is become weak through the flesh," Rom. viii. 3, or the corruption of nature. Hu- man depravity renders a perfect, personal conformity to the divine law, utterly im- practicable ; and without a complete obe- dience, justification by it is absolutely im- possible. That it is the moral law he here designs, appears from the opposition there is be- tween the works of that law of which he speaks, and the faith of Jesus. •' Know- ing that a man is not justified by the works of the law, but by the faitJi of Jesus Christ !" But that law, and the works of it, to which the faith of Christ is directly opposed, is the moral law. For as to the ceremonial law, it contained a principal part of the gospel of the ancient church. Christ in liis person and offices ; Christ in his grace and work ; was prefigured in it, and signi- fied by it. To him it had an invariable respect, and in him it had its final comple- tion. Yes, believer, that very Jesus whom you love and adore; that very grace in which you trust and rejoice, were in that law exliibited as the hope of guilty sin- ners, and the joy of enlightened saints. Consequently, the ceremonial law cannot be considered as set in direct opposition, by the apostle, to Christ and faith in him. It follows, therefore, that it is the moral law he intends, when he says, "I am dead to the law." For it may be placed in such a contrasted view, with tlie greatest pro- priety. This law and the works of it, are directly opposite to grace and faith in a Redeemer. It makes not the least com- fortable discovery to a miserable sinner. It knows nothing of pardoning mercy. It says not a word about atoning blood. Be- ing the formula of that covenant which was made with man in a state of innocence, it makes not the least abatement in point of duty ; nor the least provision, in a way of mercy, in case of failure. Perfect obe- dience is its constant demand ; an obedi- ence, personal and perpetual. Whatever mercy the sinner wants, whatever bless- ings God bestows, is provided in another covenant, are dispensed in another way. Again : That the moral law is here in- tended, appears from a parallel passage in the writings of Paul, relating, as here, to his own experience. " I was alive without the law once ; but when the commandment came, sin revived and I died. Rom. vii. 9. I was alive: I supposed myself righteous, I thought myself safe, in virtue of my own obedience. But I was then without the late; I was far from being acquainted with its vast extent, and high demands. For when the commandment came, shining on my understanding in its purity, and op- eratinsT on my conscience with power, sin revived and I died to all self-righteous hopes. Thus the letter, the law that was inscribed with God's own hand on tables of stone, killeth ; 2 Cor. iii. 6, 7 ; as the infallible author, in another epistle, asserts. Such, then, is the law to which the apostle was dead. And, however strange the doc- trine may appear to the self-righteous pro- fessor, we may venture to affirm, that no man, after all his resolutions and all his efforts, can ever experience a sense of par- don, or enjoy peace in his conscience ; can either live to God in holy obedience here, or have a well-gro\inded hope of glory hereafter, till he knows what it is to be dead to the law. This truth we shall en- deavor to prove and illustrate in the follow- ing pages. SECTION II. Unregenerate Sinners alive to the Late, as a Covenant. The moral law may be considered either as a covenant of works, or as a rule of co7idurt. In the latter of these respects, it is unchangeable as that relation between God and man, on which it is founded, and therefore, never to be disregarded ; as we shall endeavor to show in its proper place. In the former, it may be considered not DEATH OF LEGAL HOHE. 121 only as prescribing duty, but as promising a reward, on condition of perfect obedience, and as guarded by a penal sanction, de- nouncing eternal death against every of- fender. To the law, thus considered, the apostle says, " I am dead." When a person is described as dead to the law, it is supposed and implied that he was once alive to it ; that his hopes of jus- tification and life by it, are now exiinct- and that as a covenant it ceases to have any further demands upon him, or to de nounce any ihreatenings against him. We shall make the Jirst of these particulars the subject of our inquiry in the present section. When the apostle says, " I am dead to the law," the expression implies, that he was once alive to it. Death is a privation of life. No man therefore can, with pro- priety, be said to be dead to the law, if he never was alive to it. Before regeneration, all men are alive to the law: or, in other words, they seek justification by it. Their hopes are founded upon it ; their expecta- tions of acceptance with God and lite eter- nal, arise from their obedience to it. Such are the expectations of every unregenerate man. This is the way which nature teach- es: this is a method which pride encour- ages. Man being originally formed for a cove- nant of works, and fitted to live by his own righteousness; being endued with capaci- ties and powers to persevere in holiness, and to enjoy happiness by such a constitu- tion ; it is no wonder that he should, now fallen, and while unregenerate, have no idea of living to God, and obtaining salva- tion by a covenant of a quite different kind. Our first parents, while innocent, having no need of that merciful provision which is made for the guilty, in the cove- nant of grace, had no revelation of it. Consequently, after the fall, they could have no conception of any such thing, any I'urther than the great Creator was pleased to reveal it to them. And as all the hu- man race are tlie posterity of that apos- tate pair ; and as we descend from them, as formed for a covenant of works, and as breakers of it ; so we not only derive a corrupt nature from them, and are obnox- ious to divine wrath; Eph. ii. 3; but also naturally cleave to the legal covenant as that which is suited to the feeble ray of nature's light, and those principles on which we act, so soon as reason dawns. And though nothing but sad disappointment has attended man's endeavors in this way ; yet, not being acquainted with any otlier sup- port against despair, when guilt pains his conscience, his pride still flatters him with a prospect of better success, by means of new improvements in such attempts. Yes, VoL 3.— P. no sooner are we conscious of guilt, and alarmed with apprehensions of impending ruin, then we flee to the law for relief. Sorrow for our past transgressions, and sincere obedience for the future ; forsaking our former evil courses, and espousing the cause of religion ; are esteemed the most probable means of procuring the pardon of sin, and the salvation of our immortal souls. Especially, if we have some re- spect to the general mercy of God, and a partial regard to the atonement of Christ, as suj)plying the defects attending our own obedience, and inclining the Deity to make proper allowances, and be propitious to us, in regard to our many unavoidable infirm- ities. Ready we are to imagine, that as a law requires obedience, and promises a reward to the performer of it, a sincere endeavor to do the best we are able, in our present circumstances, (though we can scarcely hope to arrive at perfection) will be conde- scendingly regarded by a merciful God ; regarded as an undoubted indication of an upright heart, and a sufficient foundation on which to proceed, in applying to us the merits of Jesus Christ. Thus we make our well-meant endeavors to obey the law, a kind of pedestal, on which the general mercy of God, and the conditional merit of Christ, may be erected to display them- selves with advantage, in rewarding the worth}', and distinguishing those who have already so well distinguished themselves as the observers of the law, and the friends of piety. And, in case of a relapse into open and scandalous sins, they who are alive to the law, suppose the remedy is obvious. They readily conclude that there must be some additionals, in kind, number, or degree, to their penitential and religious exercises. For instance, sorrowing more bitterly, praying more fervently, giving alms more liberally, and performing every religious duty with a greater punctuality and warmer zeal. Thus tliey think to com- mute with divine justice, or to quit scores for their offences by Iheir duties. In consequence of such a procedure, they are either elated with pharisaical pride, or overwhelmed with desponding fears — with pharisaical prid^, when pos- sessed of a high conceit of the excellence of their duties, and the safety of their state. When they imagine themselves to have performed the conditions required, be they greater or less, they cannot but congratu- late themselves on their happy attainments in holiness, and the glorious prospects they have in view. Their own free-will, and the strength of their moral powers, are the idol to which they bow, the god whom they adore. " They offer sacrifice to their own net, and burn incense to their 322 DEATH OF LEGAL HOPE. own drag." Hab. i. 16. They look down upon the common herd of mankind with a supercihous disdain, wondering in them- selves, that creatures of an immortal make should actsoignohly and beneath the man ; that they should not assert their native dignity as rational beings, and should per- form their part no better, as moral agents. Supposing that it only requires a good res- olution, in the immoral and profane, to break ott' their vilest courses ; to attain virtuous Jiabits ; to perform the conditions required, in order to eternal happiness ; and, finally, to receive the promised reward. Or, admitting they do acknowledge their obligations to divine assistance, in attain- ing their virtuous habits, in irerforming their righteous acts, and in making them- selves dirt'er from others, and even from Iheir former selves; yet, while they are looking to tliese holy qualities and right- eous deeds, as being either the cause or condition, more or less, of their acceptance with God, or interest in Jesus Christ; they are alive to the law, and debtors to perform the whole. However amiable in their tempers and conduct, or excellent in their characters among their fellow-creatures; however they may please themselves, oi- be applauded by others, their state, in the estimate of heaven, is the same with his in the parable, who said, " God, / thank thee I am not as other n)en." The aggravated fault and fatal mistake of the pharisee, did not consist merely, nor principally, in pre- ferring his own state to that of other men in general, or of the publican in particular; for ho expressly acknowledged his obliga- tions to preventing ami assisting grace, which enabled him to avoid the sins, and practise the duties he mentions. For, surely, it never can be esteemed such an aggravated crime, for a man of religious character and becoming conduct, when he Feflects on the vicious practices of many, which render them a nuisance to society. and a pest to the public, to say, "God / thank thee that I am not guilty of such enormous crimes ; that I am not abandon- ed to such evil courses, and lost to all sense of things divine. The seeds of those abominable iniquities. I acknowledge, are deeply sown in my constitution ; and, that they have not sprung up to such a malig- nant height, is owing to thy restraining grace." Such language may be used by the humblest Christian, or the highest saint, ■without giving anyaoccasion for blame. The fault, the awful mistake of the phar- isee, principally lay in trusting to that dif- ference, in pleading that preference, in the important article of justification before the tremendous Jehovah. Here he was chargeable, as an extravagant boaster. Here he was condemnable^ as .a vile of- fender. In the momentou.'? afTair of accept- ance with his ofiended Maker, he should have ranked himself with the worst of publrc.ans, and the most aljandoned villains. He ought to have considered himself as having iw other righteousness on which to depend, than what would be equal to their wants, and bring salvation to their souls, were it applied to them. For in that grand concern, the eternal Sovereign has no re- gard to any thing short of an absuhdely perfect rigbteo\jsnes9. Of this the phari- see was destitute, as well as the publican. Whatever difference may subsist belweerf man and man, as to their moral character and religious performances, it has not the least concern in their justification. Of this the poor deluded self-justifier was ignorant. For though ho did not pretend that he was naturalhj any better than others; though he did not pretend that his works were meritorious, or done in his own strength f yet he supposed that he had, by the assist- ance of grace, performed the condition on which the pardon of his sins, and his ac- ceptance with God, were suspended.* Such was the state of this pharisee ; and such, at the best, are the hopes of all who are alive to the law. When they think of appearing belbre the great Judge of the world, they look to their own holy desires and pious endeavors, to relieve their anx- ious minds. In this way is their peace of conscience, such as it is, obtained. This is the method in which they seek to make and preserve their peace with that sove- reign Being whose majesty they have af- fronted, and whose laws they have broken. To the law they appeal, and by it they must stand or fall. When, on the other hand, this way of seeking comfort fails to afibrd relief; when a reflection upon their pious performances and penitential exercises yields no conso^ laiion ; then a sense of guilt overwhelms them with desponding fears. The cove- nant of grace, with all its cheering promi- ses, the blood of Immanuel, with all its in- finite merit, are overlooked by them ; or, il" not entirely overlooked, will afibrd them no peace, while alive to the law. For as it is the righteousness of the law alone with which they are acquainted, so it is in that righteousness they desire to be found. It is that on which they principally rely ; and, without that, they esteem every other thing insufficient. Persuaded they may be that, as their own obedience is greatly imper- fect, so they cannot be saved without some assistance i'rom him who hung on the cross, or without -s^o/He gracious indulgence from the mercy of God ; but, at the same time, neither the atonement of Christ, nor the * See Dr. Owen on Justificatiou, Cliap. xvii. DEATH OF LEGAL HOPE, 123 mercy of heaven, will support (heir minds, any further than they suppose themselves to have performed the condition, or come up to the terms on which they imagine that assistance is granted, and this mercy exercised. So that all their hopes and all their comforts, are ultimately resolved into their own duties— into that by which they suppose themselves to differ from the alto- gether worthless and vile. Hence it is evident that the peace of conscience which such persons enjoy, is founded in their ignorance of the evil of fsin, and the wrath it deserves. When, therefore, at any time, its infinite demerit appears to a greater degree than common, their consciences are pressed with guilt, and racked with terrors. Amazement seizes their minds, and horror chills their felood. Their cry is, "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" Isaiah xxxiii. 14. And if some fresh opiate be not administered to ■conscience, or the Spirit of God do not di- vorce them from the law, and show them a better covenant, their "souls will choose strangling rather than life." Such is the case of a sinner, who is alive to the law, when guilt burdens the soul, and conscience sharpens her sting, ■ Let the thoughtless sinner, and the self- righteous professor, consider their state, and reflect on these alarming facts. Wheth- er my reader be the one or the other, his state is dangerous. Is he one of those careless inorlals whose whole time is em- ployed in making provision for the present life, and to fulfil the lusts of the flesh? He is no less under the law, he is no less obnoxious to its awful curse, though he think not at all about it. But can you rest. 0, thoughtless sinner ! can you be satisfied in such a condition? Can you imagine that your Almighty Maker and Supreme Judge, will be forever as forgetful of you, as you are at present forgetful of him and his worship ? Can the Omniscient overlook you? or can he who declares, "I will by no means clear the guilty," suflTer you to sin wiih impunity? No! while his nature is holy, and his word is true ; while he hates sin, and has power to punish, it can never be. You may sleep in your sins for a time, but, if grace prevent not, your damnation will not, cannot slumber. 2 Pet, ii. 3. And dreadful indeed will be your condilion, if you continue to sleep (ill fire and brimstone awaken you. " Consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver !" Ps. 1. 22. The rich man in the parable, being '•in hell, lifted up his eyes." Then were his eyes opened. The bewitching pleas- urea of the world had lulled hie conscience asleep. His elevated station in life became a continual prompter to hi.s vanity, and en- abled him to riot in the luxuries of sense. Earthly things engrossed his whole atten- tion, engaged his whole life, and left hint no time to think about, tlie state of his soul, or the God who made fiim. The downward road in which he walked, being broad and easy, and mnch frequented, he forgot to ask himself where it would ter- minate, till his fleeting moments were ali elapsed, and his state was utterly ^iespe- rate. Thus l>e became a damned soul and lost his all, before he apprehend-ed his dan- ger. Beware, reader, lest this should be your case ! May the ■children of this world, and the sons of carnal pleasure, be effectually warned by this dreadful catas- trophe of their unhappy brotlier; that they come not into the sanre place of black de- spair and endless torment! Or is my reader a serious person, and possessed of an abiding concern for his immortal soul ? Permit me to ask, are you alive to the law, and seeking, by a sincere obedience to it, to gain acceptance with the high and holy God ? If so, hear your doom ; behold your danger. For thus the Lord and the Lawgiver determines the case: "As many as are of the works of the law, are" — what? pardoned? accept- ed? blessed? Far from it. They are on the contrary, '■^ tinder a curse!'"' Gal. iii. 10. " Amazing !" cries one, " that avowed rebels against God, and the open breakers of his law ; that they who publish their sins, as Sodom, and hide them not, as Go- morrah; that all such should be under a curse, appears equitable ; but that persons who are '• of tlie works of the law,' who sincerely endeavor to perform his com- mands, and are looking, in this rational and popular way, for acceptance and eter- nal life, that they should be in such an aw- ful situation, is quite inconceivable, and highly unreasonable." To which it may be replied : that all who are " of the works of the law," are under it as a covenant. As such, it requires per- fect obedience, and perfect obedience it must have, or there is no justification by it. Now the apostle, in this alarming passage, takes it for granted that every man has sinned, and broken the law. Consequent- ly, they who are under it as a covenant, not having abstained from every sin forbid- den, and performed every duty required by it, its penal sanction lies against them; it denounces a curse upon them ; the awful declaration, therefore, is the language of strict propriety ; is the voice of truth itself. How often shall the Most High declare, that no flesh," that no mortal, " shall be justified before God, by the deeds oi' the law." or by his own obedience to it, before 124 DEATH OF LEGAL HOPE, you credit the solemn assertion, or believe the humbling truth? Is the condition of your justification so small, or your ability BO great, that nothing will serve but you must perform it yourselves? Remember, ye deluded mortals 1 remember, that par- don of sin is a blessing so immensely rich ; acceptance with the infinite Jehovah is a favor so extremely high ; that if all the cattle on a thousand hills were your own, and, together with the first-born of your bodies, were devoted to God in a burnt- offering, to make an atonement for the sin of your souls ; were you to give all your goods away to feed the poor, and your bodies to be burned ; all, all would be en tirely unavailing to procure either the one or the other. For a righteous God cannot accept the performances or the offerings of a sinful creature, as a compensation for the injury done by his crimes. Besides, it is the province of grace, and the work of Christ alone, to obtain the pardon of sin, and render our persons accepted. This is the capital truth of the Bible ; the central point, in which all the lines of divine reve- lation terminate. Yet if, after all, you will appeal to the law, to the law you must go. But remember that, in so doing, Christ shall profit you nothing. Gal. v. 2, 4. So that you have no alternative, but to keep it perfectly, or die eternally. SECTION III. Believers dead to the law, considered as a covenant. We have seen, in the preceding section, that unregenerate sinners are alive to the law, as a covenant. We now proceed to show, that believers are dead to it, under that consideration. " I am dead to the law; ye are dead to the law," says the apostle. Gal. ii. 19. Rom. vii. 4. As all who are alive to the law are seek- ing justification by it ; as their expectations of acceptance with God may be ultimately resolved into some doings or endeavors of their own ; some gracious habits or heav- enly qualities, of which they suppose them- selves to be the subjects ; so they who are dead to the law, are entirely divorced from every such expectation. Though they are well acquainted with the beauty of holiness, and far from despising a regular conduct ; though ihey would exert their utmost efforts in a way of duty to God, and earnestly de Bire to bear a greater conformity to the Redeemer's image ; yet they consider these things as standing in another place, and as designed to answer a very different purpose, from that of being causes or conditions, more or less, of their justification. Ye-a, whatever assistance they may have from the Spirit of truth, in performing religious duties; or whatever attainments they may make in holiness, through a divine influ- ence ; they consider those duties and this holiness, as totally distinct from that right- eousness on which they depend ; from that obedience by which they are justified. Once, indeed, they were of another mind, and viewed things in a very difierent light. Time was, when they thought highly of their own, thought meanly of their Sav- iour's righteousness. But, by the agency of the divine Spirit, and the instrumentali- ty of the divine law, their case is happily altered. They are brought to see their abject poverty, and to acknowledge their utter unworthiness. Is the reader desirous of knowing by what means a sinner becomes dead to the as a covenant? The great apostle informs us, when he says, " I through the law am dead to the law." The moral law, the hand of the Spirit, is the honored instrument of producing the happy change. By it the awakened sinner discerns the immaculate purity of the divine nature, and the consummate rectitude of the divine will. Its precepts and prohibitions, con- taining a complete system of duty, are be- held by him as entirely correspondent with the perfections of the infinite Jehovah. He beholds the unalienable rights of the great Legislator, in the demands of his law; and a discovery of that perfect correspond- ence which there is between the require- ments of the law and the eternal rights of the Deity, evinces to his conscience the holiness and transcendent excellence of the law. Possessed of such a conviction, the sinner beholds, not only its unblemish- ed purity, but also its vast extent. He is obliged to acknowledge that it requires truth in the inward parts; that it extends to all the thoughts and all the desires of the heart. That it demands not only a course of obedience, unblamable in the eyes of men, but a purity of desire, and a spiritu- ality of affection, a rectitude of design, and a perpetual series of action, without a fail- ure and without a flaw, in the sight of the heart-searching God. By the law, he comes to see the nature and the evil of sin. Sin is "a transgres- sion of the law ;" a contrariety to the re- vealed will, and to the holy nature of God. Nor does it only manifest what sin is, in itself, but also what it deserves. It reveals the wrath of God against all ungodlinesa and unrighteousness of men ; against ev- ery, the least departure from absolute per- fection. It denounces an awful curse, and unsheaths the sword of divine justice against every transgressor. Its language DEATH OF LEGAL HOPE. 125 is, "Cursed is every one that continuethlthority, and heard it denouncing vengeance, not in all things which are written in the book of the law, to do them." It fastens a charge of guilt on the sinner's conscience, and binds him over to eternal torment. And as the law teaches a sinner the ho- liness of the divine nature, and the super- lative evil of sin ; so he is brought to ac- knowledge the equity of that sentence de- nounced against him, and the righteousness of God in the damnation of the guilty. His mouth is stopped ; he pleads guilty be- fore his Judge. Sin, he sees, is an infinite evil, and justly deserves everlasting pun- ishment. He is convinced that if the sen- tence of death pronounced upon him were to be executed in all its rigor, he should have no right to complain. His language is, " the law is worthy of God ; my Maker is righteous; damnation is my dae." Be- holding the aggravations of his sins, and the imperfections of his duties, the deprav- ity of his heart, and the spirituality of the law. he despairs of ever obtaining the fa- vor of God, or peace for his conscience, by any future endeavors. He sees with amazement, and confesses with grief, the pride and the folly of his former expecta- tions of righteousness and life by the law. He lies low at the foot of sovereign mercy. Fully convinced of his absolute need of a Saviour, who can give the law it demands, and rescue his perishing soul from destruc- tion ; who can satisfy the claims of justice, and exercise boundless mercy; he is con- tent to be saved by the righteousness of another, and to be forever indebted to free, distinguishing, infinite grace. Let us hear the great teacher of the Gentiles deliver his own experience in reference to this very thing: "I was alive without the law once ; but when the com- mandment came, sin revived and I died." Rom. vii. 9. / ioas alive ; elated with a fond conceit of my inherent excellences and moral endowments, I imagined myself safe, I thought myself happy. But, when this delusive persuasion possessed my heart, I was without the law. Though for it I professed the highest regard ; though to it I endeavored to conform my life ; I was entirely ignorant of its spiritual na- ture, and without the least knowledge of its true design. As the most learned and admired doctors of the age had taught, I supposed that a superficial observance of the duties it enjoins, and an outside for- bearance from the things it prohibits, were all it required. Matt. v. 21, 22, 27, 28, 33, 34, 43, 44. BiU wheti the commandment came — when I saw its immaculate purity, as an image of the divine holiness, and be- held its extensive demands, as a transcript of the divine will ; when I viewed it as de- manding perfection, with a sovereign au- as with the voice of God, against every, the least offence, then sin revived. A clear and lively sense of sin penetrated my very soul. I saw myself chargeable with innu- merable transgressions. I felt myself sub- ject to many abominable corruptions. My heart, of whose purity I was before so ready to boast, I found to be " deceitful above all things, and desperately wicked." The best of my actions, in which I was wont to confide, appeared but splendid sins, and, in reference to my justification before God, I despised them " as filthy rags." In consequence of which, / died. My self-righteous hopes, which before had reared their heads alofi, were now dashed in the dust. The sentence of death, aa the desert of sin, pronounced by the law, I acknowledged to be just. All my pleas, and all my expectations of life by the law, were then struck dead. Nor did I only renounce my past performances and pres- ent attainments, as insufficient and deplor- ably defective in the account of a holy God, and in the eye of his righteous law ; but also despaired of ever doing any thing in future, by any assistance whatever, to win the favor of my Judge, or obtain accept- ance before him. So that every self-right- eous support was entirely removed, and every avenue to comfort, by my own obe- dience, was eternally barred. Thus it was with Paul, after all his sin- cerity and all his obedience, before conver- sion ; and thus it is with every sinner who is brought to the knowledge of the true God, and discerns the purity of the divine law. For no man beholds the grace of the gospel, who does not acknowledge the equity of the law. We shall never consid- er salvation as divinely free., till we cordial- ly confess our condemnation to be entirely just. But when the purity of the Lawgiver is seen in the flaming holiness of his law, when it denounces its curse against the sinner, and his own conscience, being stung with guilt, confirms the dreadful sentence, and with an awful emphasis replies, "thou art the man" — then the relief provided by grace and revealed in the gospel, is beheld with an ardent desire — is embraced with exuberant joy. Thus, by the agency of the Holy Spirit, the law subserves the gra- cious design of the gospel. The right- eousness and terror of the legal sanction are happily useful, to illustrate the freeness, and proclaim the sovereignty of saving grace. The sinner being brought, by divine teaching, to see the insufficiency of his own obedience, and to renounce his former hopes, as being no other than a "refuge of lies," is filled with anxious inquiries, how he may escape the wrath to come. Hav- 126 DEATH OF LEGAL HOPE. ing tried every expedient which presented itself to his mind, as any way proper to afford relief to his guilty conscience, and finding them all to fail, he is ready to faint with fear, and sink in despondency. He drops every pretension to personal worthi- ness, and freely acknowledges himself the chief of sinners. So far is he from ad- vancing a claim to heaven, on the footing of duty performed, that he is amazed he was not long since transmitted to hell for his crimes. But grace forbids that he should be overwhelmed in despair. That same Spirit, by whose omnipotent agency he was divorced from the law, leads him to Jesus. And now, that sovereign mercy to which he submitted with such reluctance, appears with a winning aspect. Now, that boundless grace which he had so long despised, shines with peculiar glory. To that mercy, as revealed in the atonement, he flees, like a murderer pursued by the officers of justice, or like the unhappy man slayer of old, before the avenger of blood ; and on this grace, as reigning by Jesus Christ, he rests his all for eternity. Now the everlasting covenant begins to unveil its infinite stores to his ravished view; and the gospel pours its healing balm into his wounded conscience. The crucified Jesus is now his only hope. That he " may win Christ, and be found in him," is all his sal- vation and all his desire. Riches and hon- ors, crowns and kingdoms, are little, are nothing to him, compared with an interest in the Redeemer. Being -'dead to the law," he renounces himself in every view, and reflects on his former ignor;ince and Pharisaical pride with the greatest amaze- ment and the deepest self-abhorrence. Finding an all-sufficiency in the adored Immanuel, not only 1o supply his wants, but to make him infinitely rich and eternal- ly happy, he rests completely satisfied. The perfect obedience of his divine Sub- stitute, which is revealed in the gospel and received by faith, being that in which Je- hovah himself delights, Isaiah xlii. 21, is an adequate ground for his strongest confi- dence, and an inexhaustible source for hi.-? publimest joy. Such is the state, and such are the views of all who are dead to the law. Having such a discovery of the divine purity and divine law, he is far from boast- ing over the vilest of men, or the most in- famous wretches. The more he knows of God. of the violated law. and of his own einful state, the more is he convinced that he has re;ison to say, " behold I am vile !'" Yet, at the same time, he dare, as in the presence of God, contemplate the holy commandment, and give conscience her full scope, without fear of confusion ; being ••veli persuaded, however aggravated a charge may be brought against him, that grace has provided, and the gospel reveals a righteousness which is quite sulTicient to declare the justice of God in justifying him, even in the worst view he can have of himself; nay, which is incomparably more, in the worst view in which he can appear before the Omniscient. Though he once imagined that the idea of a just God, and the fear of eternal misery, were absolutely inseparable, yet he now reveres the former, without dreading the latter. That every real saint is dead to the law, and that his whole hope, as to justification, centres in the mercy of God and the merit of Christ, in the grace of the covenant and the blood of the cross, appears from the scriptures with superior evidence. Out of a multitude of instances recorded in the Bible, we will select a few. We will ask some of the most excellent saints that ever adorned a religious profession in any age of the world, or in any nation of men, on what their hopes of acceptance with God were founded? And we shall find that their uniform answer will be, " not on any thing in us, nor on any thing done by us ; but on that glokious Person, and on his FINISHED WORK, who is the desire of all nations, and the salvation of all the ends of the earth." Job, we know, was a saint of no inferior rank. He was no le.ss exemplary for hia piety, than remarkable for his affhctions, and the patience with which they were suf- fered. He was favored with peculiar man- ifestations of the divine will, and .Tehovah himself declared there was "none like him in the earth." This eminent saint could not be ignorant of the real worth of his person- al obedience, nor of the place in which it ought to stand. No ; this obedience he found occasion to plead, and speaks of it as an article of great importance. But where, and on what account? Not before the great Sovereign of the universe, and in order to acceptance with him ; but before his fellow-mortals, and in vindication of his own sincerity. When his friends, mistaking his case, and not being well acquainted with the methods of providence, charged him with being a hypocrite, and inferred from tlie variety and severity of his sutfcrings that he must needs be a wicked man, he pleaded in defence of himself the excellence of his conduct and the utility of his life. He, as the apostle James requires, proved the reality of his faith and the sincerity of his profession, by his works. He knew that a different con- duct from the carnal and profane, was the only thing that could evidence to the world file superiority of his state in the sight of God, or free his profession from the charge of hypocrisy. To this, therefore, he ap- DEATH OF LEGAL HOPE. 127 peals. This he strenuously and justly pleads against the charge of his mistaken friends, in his long controversy with them. But when tiie inquiry is, how shall man be jusl loith God, or justified before him ? and what he is to plead, on what he is to rely, for that purpose? then he considers tlie state of the question as entirely altered. The venerable saint well knew that as he was before a higher tribunal, and in the presence of a Judge who searches the heart, so the righteousness pleadable there, must be as much superior to what was sufficient in the former case, as the tribunal at which he stood was more awful, the Judge more holy, or the event more important. For who can stand, in any righteousness of his own, before so holy a God, before so right- eous a Judge ? There he knew that noth- ing short of 'perfection would be admitted, and that by nothing less could he be justi- fied. He, therefore, entirely renounces his former plea. He drops every pretension to personal holiness. And, so far from ad- vancing a claim on the Deity, he pours out sorrowiul confessions of his original pollu- tion and actual transgressions. " Behold, I am vile !" is his language. " I abhor my- self," as the filthiest of creatures, as the basest of cruninals, "and repeut in dust and ashes." Job, xi. 4, xlii. 6. Here we see — not the Samaritan woman, not the Philippian jailor, not the thief on the cross — but the most eminent saint of his day, and one of the holiest men that ever lived : here we see him bearing the marks of deep hu- miliation and sorrow, and in tlie attitude of a miserable sinner ! His language is ex- pres.?ive of one whose conscience is smitten with an alarming sense of guilt, who depre- cates deserved vengeance, and implores a free pardon ; of one who considers himself perfectly on a level, in the sight of God, as to justification before him, with the publican in the parable ; and as having no other refuge for his guilty soul, nor any other plea to make than that poor publican had. Divine mercy, manifested in a living Re- deemer, was the only hope of holy Job ; and the same free mercy, revealed in the atonement, was the hope and the plea of the profligate publican. Job. xix. 25 — 27 ; Luke, xviii. 13. Such also was the conduct of the man after God's own heart. " Enter not into judgment with thy servant, for in thy sight ehall no man living be justified. Ps. cxliii. 2. Language this, very strongly expressive of the mind of one who is dead to the law. Tiiese words plainly indicate that David's heart was deeply impressed with an awful sense of Jehovah's immaculate purity, the imperfections attending his own obedience, the extensive demands of the holy law, and the terror of that sentence which ^^-ae hie j righteous desert, and must unavoidably be passed upon him, if tried by that sublime standard of duty, and according to the tenor I of his own conduct. And it is very observ- able that when the Psalmist thus deprecates the awful trial, he considers and styles him- self a servant of God. But though he as- sumes the honorable character, he is far from pleading his services, or trusting to hi.s own obedience for justification. Nay, he peremptorily affirms that, before the Lord, 710 man, no servant of his, can be justified. To these words the apostle refers when he so often declares, "by the deeds of the law shall no flesh be justified." This is a capi- tal truth. And till this truth be cordially embraced, till the propriety and foundation of it be clearly seen, no one can form a proper idea either of the character of Jesus, or the grace of the gospel ; can either see his danger, or seek for relief. With this leading truth, the sweet singer of Israel was thoroughly acquainted. Hence it gains admittance into another of his devout odes and inimitable composition.^, in which he also inibrms us what was the rock of his hopes and the source of his joy. These are his words : " ^^ thou, Lord, shouldst mark iniquities, O, Lord, who shall stand ? But there is forgiveness with thee, that thou mayest be feared." Ps. cxxx. 3, 4. Instructive, important saying ! Most hap- pily calculated to rebuke the pride of self- righteous confidence, and raise the hopes of desponding sinners. Here the Lord's anointed flees for salety to sovereign grace, and draws his comfort from pardoning mer- cy. Being dead to the law, having all his expectations of being justified by it entirely extinguished, he looks to another covenant, and has resource to another plea. Having the awful judgment in view, and consider- ing the issue of such an exact scrutiny, he trembles at the thought of appearing before his immortal Judge, in his own obedience. For in such a way of proceeding, " who shall stand ? who can be acquitted ?" Not one of a thousand ; not one of a million ; not one of all the human race. And were it not for that forgiveness which is with God, and is dispensed in the blood of the Lamb, not only the hope of David, but that of every sinner, would have been entirely and eternally eclipsed. But this forgiveness being worthy of God, proceeding from the infinite riches of grace, and equal to the wants of the most enormous transgressor, behold, there is hope for the vilest ! For- giveness ! charming word ! Forgiveness WITH God, with him against wdioin we have sinned, with him who has authority to par- don, as well as power to punisb ; solid foun- dation for your hopes, O, trembling sinner! Believing this declaration, building on this basis, what should hinder, or who has a 128 DEATH OF LEGAL HOPE. right to forbid, that our hopes should rise sublime to heaven? that they should be firm as the divine declaration, and bright as the sun in his meridian glory ? Yes, be- liever, this is your unalienable right ; this is your inestimable privilege. For that "strong consolation" the Lord is so willing to bestow, and tor which he has made such ample provision, is designed for all those " who have fled for refuge to lay hold on the hope set before them." Heb. vi. IS. For such who have cdready fled, for such who are now Jleeing to Jesus, the ap- pointed refuge ; the immutability of the divine counsel, the irrevocableness of the divine promise, and the solemnity of the divine oath, are all engaged to secure their happiness and raise their joy. Would the reader be more fully persuad- ed that the royal prophet was dead to the hiw? let him read the description which David gives of the blessed man, and con- sider his words. No man can, with pro- priety, be called blessed, but he who is in a pardoned state and accepted of God ; and this the Psalmist intimates. For till his sins be pardoned and his person accepted, he is under a curse, and obnoxious to wrath. How, then, does that experienced saint and infallible author describe the blessed man? and to what does he ascribe his justifica- tion ? To a personal or an imputed righte- ousness ? Does he attain this blessed and happy state, does he enjoy this great and precious privilege in consequence of keeping the law, or because he has performed a sincere, though imperfect obedience ? No such thought was conceiv^ed in the Psalm- ist's mind ; no such thing drops from his pen. His words are, " blessed is be whose transgression is forgiven, whose sin is cov- ered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." Ps. xxxii. 1, 2. The blessed man is here described as one who is in himself a polluted sinner ; an iti- solvent debtor ; and deeply pressed in his conscience with the weight of his guilt.* And his blessedness arises, not from his own duties, or his well-meant endeavors to keep the law, but from the pardoning love of God, tlie purifying blood of Jesus and the sanctifying operations of the Holy Spirit. His blessedness consists in being cleaiised from his loathsome defilement, the non-imputation of his enormous debt, the removal of his intolerable burden, and the renewal of a right spirit within him. The last of which particulars is not the cause or ' The llircp terms used in the text to express the p;ir- donng mercy of Gi)il,L'ive us tlicso three ideas cifM i.m .8*1 forth, in a more alTectlng view, it.s various iiKdii;nity ; and at thff same time to represent, in a more strikins liglil, the complicated wretchedness of that man whose sins are not forgiven, and to aliow llie superior excellence of a free pardon. condition of the former, but an evidence of their being enjoyed. The observation which Paul makes on this evangelical and comfortable text, is full to our purpose. He informs us that the design of David in these words is, to " de- scribe the blessedness of the man unto whom God imputeth righteousness without works." Rom. iv. 6, 7, 8. Righteousness imputed — righteousness without works ! An odd kind of phrases in the account of many. Uncouth and mysterious to all who are alive to the law, and seeking justifica- tion by it; but quite intelligible and highly comforting to such as are dead to the law ; to such who believe in Jesus, as the "justi- fier of the ungodly," and venerate his charming name, "the Lord our righte- ousness." To such persons the phrases are replete with marrow and fatness. Such divine declarations feast their very souls. For they are the words of grace and the language of love. By them, under the di- rection of the Holy Spirit, their anxious inquiries about acceptance with the eternal Sovereign are satisfied. Being conscious that they have no righteousness of their own, and equally certain that without a perfect obedience to the divine law they cannot be justified, they must have sunk in despair, if such a provision had not been made by sovereign grace ; if such a right- eousness had not been performed by their wonderful Substitute, as that which is here designed. But a righteousness without works ; having no dependence upon, being entirely detached from, their own duties of every kind ; being complete in itself, and intended for their use ; this is the righte- ousness they want: a righteousness im- puted. Being performed for them by Jesus, as their representative, and placed to their account by a gracious God, this brings it near to their souls, makes it warrantable for them to call it their own. and glory in it. Let us once more attend to the dictates, and consider the conduct of Paul, in refer- ence to this affair. That he was " dead to the law," those important words which con- tain the subject of this essay, expressly as- sert. That he had no expectation of life and happiness from his own obedience to it ; and that his whole hope was resolved into the sovereign grace of God and tlie perfect work of Christ ; are things extreme- ly evident from all his invaluable writings. A few of those passages in which these fun- damental truths are either expressly assert- ed or strongly implied, shall now be consid- ered. In his controversial epistle to the deceiv- ed Galatians, he forms a striking contrast between the works of the law and faith in Jesus. Thrice he mentions the works of the laWf and thrice he excludes them from hav- DEAtH OF LEGAL HOPE. 129 ing any, the least concern in our justifica- tion. With equal frequency he mentions the faith of Christ, and as often asserts that we are justified by it.* These are his words : " We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law : for by the works of the law shall no flesh be justi- fied." Gal. ii. 15, 16. We who are Jews hy nature, and not sinners of the Gentiles — we, who are the children of Abraham, and the peculiar people of God — to whom the sacred oracles were committed, who have the ordinances of divine worship, and whose situation in all respects is greatly superior to that of the ignorant, profligate, idola- trous Gentiles — we, who possess so many advantages, in comparison with the benight ed heathen, and, were such a thing practi cable, have all the encouragement which any person could have, to expect justifica- tion by our own obedience ; yet we have renounced every hope of that kind ; well knowing thai a man, whether Jew or Gen tile, is not justified by the works of the law j being fully persuaded that he is not accept- ed of God on account of any works which he has done, by any assistance whatever, but by the faith of Jesus Christ j by relying on him as the end of the law for rigliteous- ness. and believing on him as the justifier of the ungodly. Rom. x. 4, iv. 5. Eveti we, possessing such a conviction, and acting under such a persuasion, have believed in Jesus Christ; have renounced our own righteousness, as being absolutely insufli- cient, and betaken ourselves to tJie Lord Messiah, under the humbling character of guilty, helpless, perishing sinners ; and with this professed design, that v)e might be jus- tified by the faith of Ch/ist, and not by the works of the law — that our sins might be pardoned, and our persons accepted, in this truly evangelical way ; no longer desiring, nor any more attempting to seek these su- perlative blessings by the works of the law, whether they be moral or ceremonial. And good reason we have to drop every such pursuit— /or God himself has declared, and it stands on everlasting record, to confound every proud attempt to establish our own obedience ; that by the works of the law shall no flesh be justified. So that whether we regard the divine declaration recorded by the Psalmist, Psalm cxliii. 2, or wheth- er we advert to the manifold imperiections attending our best performance.?, we are That i.s, not by the principle, or the exercise of faith, but by the object of it; which ia Christ and his right- eousness Vol. 3 -a fully assured that we never shall, that we never can be justified by them. Such is the purport of this apostolic testimony. In this instructive text the zealous apos- tle states, asserts, and defends the truth for which we plead, in the most emphatical and reiterated manner. This one passage, therefore if considered in connection with the scope and design of the whole epistle, and the state of the Galatian churches at the time in which it was written and ad- dressed to them, may be justly esteemed a decisive proof of the point. A decisive proof that no man ever was accepted of God, that no man ever caii be justified be- fore him, by any holiness of which he is the subject, or on account of any Avorks which he has performed; and, consequently that every true beUever is "dead to the law." The views of a man who is alive to the law, and the hope of one who is dead to it, are finely described by the same infallible author, in his consolatory and instructive letter to the church at Philippi. These things he illustrates in his own experience and conduct. The support of his hope, and the views which he had before conver- sion, he compares with what he after en- joyed. While alive to the law, and before conversion, the privileges of his birth, as a son of the renowned Abraham, and his cir- cumcision according to the divine command; the zeal which he had for the traditions of his fathers, and the strictness of his profess- ion as a pharisee ; his punctual perform- ance of ceremonial institutions, his un- blameable conduct in the sight of men, and his sincere obedience to the moral law ; v/ere the things which he counted his great- est gain, as constituting the foundation of his hope of eternal life. These were the ground of his self-righteous confidence, and the fuel of his pharisaical pride. And if trusting in these things had been lawful or safe for any man, no one had greater ad- vantages or a fairer pretence than Saul the pharisee had. Philip, iii. 4. But when apprehended by omnipotent grace, Phil. iii. 12, and dead to the law, he builds on another foundation, and speaks a very different language. Then he declares that all those things which he once account- ed his highest gain, he now esteems not only mean, in comparison with Christ, but loss itself With an air of great solemnity, and as going to utter a truth of the last im- portance, he adds, "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord ; for whom I suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him ; not hav- ing mine ovm righteousness, which is of the law, but that v/hich is through the faith of 130 DEATH OF LEGAL HOPE, Christ, the righteousness which is of God by faith." PhiHp. iii. 8, 9. Let us briefly consider the several claus- es of this remarkable text. Yea, doubt- less— I affirm it without the least hesitation, and am determined to abide it. That I count ALL THINGS, whether they be birth- privileges or Pharisaical zeal, ceremonial rites or moral duties — these, all these, not- withstanding their splendid appearance to an eye tinctured with Jewish prejudices, I count but loss. Yea, I do not only thus re- Jmdiate all my privileges, and all my per- brmances belbre conversion, but ail my apostolic gilts, and all my Christian graces .: all that I have and all that I do, I esteem of no avail in the grand article of justification. These things, though abundantly useful and highly excellent, when standing in their proper places, and referred to suita- ble ends, are little, are nothing, are loss itself, compared with the eaxellency of the knowledge of Chr-ist Jesits my Lord. Such is the love I bear to my Saviour, and such the esteem I have for his righteousness, that for his sake / have gladly suffered the loss of all things which 1 once so highly prized. And however strange it may appear to a mind leavened with legal pride. I again de- clare that I count them despicable as the sordid scraps which are thrown to the dogs, and loathsome as dtmg, which is cast out of sight. Such is the amount of my perform- ances, and such my estimate of them, if set in competition with Jesus, and presuming to stand in the place of his righteousness. It is, therefore, now my principal desire and Bupreme concern that I may win Christ, as quite sufficient to supply all my wants, and render me completely and eternally happy. That so, when the Judge ascends the throne, and wrath makes inquisition for blood — when none but the perfectly righteous shall be able to stand, I may be found- in him, the Beloved. Eph. i 6. For, being thus found, my acceptance is certain, my salva- tion is sure. Not having, not depending upon or pleading mine own righteousness, which is of the law ; my inherent holiness with which I am endued as a Christian, and those righteous acts I have been ena- bled to perform, in compliance with the sa- cred precepts, and with a view to the glory of God ; but being adorned with, and de- pending upon that glorious obedience which ts thrmigh the faith of Christ ; which was finished by him, is revealed in the gospel and received by faith. Even that obedi- ence which, to denote its absolute perfec tion and the manner in which the sinner en- joys it to his comfort, is called the right E0USNES9 OF GoD BY FAITH. Thus Ga- maliel's pupil, thus the apostle of Christ delivers his faith, and describes the founda- tion of his hope of future acceptance. And this declaration he made on purpose to guard the Philippian converts against the subtle attacks of^ Judaizing teachers, Phil- ip, iii. 1, 2, who strenuously contended that something more was necessary to justifica- tion, than the righteousness of the divine Redeemer, and a reliance upon it — which consideration renders the argument from this passage the more strongly conclusive in proof of the point in hand. Let us hear another infallible teacher and faitliful follower of the Lamb, when delivering not his own private sentiments but the faith of the church, and in the name of all the apostles. A controversy being raised about the necessity of circumcision in order to salvation, which was carried on by the Jewish zealots with no small degree of warmth, and not without much disturb- ance to the peace of believers ; and the apostles and elders being convened at Jeru- salem to consider the unhappy affair, Peter, after mentioning various things, concludes with a short but comprehensive declaration, of his own faith, and the faith of the church general. Let us attentively hear his words, and diligently consider their import. For he speaks by the Holy Ghost, and de- livers the mind of Christ. He speaks on a weighty occasion, and to determine an im- portant controversy. The controversy in fact was, whether Jesus only should have the glory of the sinner^s salvation, or wheth- er human endeavors and human worthiness ought not to share it with him ? Thus the contest lay between the grace of God and the pride of man ; and thus it still contin- ues, however the terms of the question may be varied, or whatever disguises may be put on it. The decision given to this controversy in those times, and what will be always valid, is contained in the following words : " But WE BELIEVE THAT THROUGH THE GRACE OF OUR Lord Jesus Christ we shall be sav- ed." Acts XV. 11. Salvation is that all- comprehensive blessing which the awaken- ed sinner wants. Let this be granted, and his desires are satisfied; he can have no more. For it includes a complete deliver- ance from every evil, and the full enjoy- ment of every good. Now this infinitely glorious blessing is expressly said to be hy grace — and grace is free favor. In the sacred writings it is directly opposed to all works and worthiness. Nor can it be other- wise. For where works and worthiness come into consideration, there the province of grace ceases.* When, therefore, it is affirmed by the oracle of heaven, that we are saved by grace, we are led to conclude, that our own duties, however sincere or ' Gratia non erit gratia ullo ruodo, nisi sit gratuitaom^ Di modo. Acta Synod. Dordrtch. Par. III. p. 211. DEATH OF LEGAL HOPE, 131 however diversified, have no part in the wonderful work. But thsit favor, free, sov- ereign favor, is all in all. The foundation of the spiritual temple, and of our eternal happiness, was laid in the riches of grace. The stones are polished, and the super- structure is reared by the hand of omnipo- tent grace. And when the last stone in the magnificent edifice shall be laid, it will be with shoutings, " grace ! grace unto it !" Zech. iv. 7. It was free, sovereign grace which distinguished the vessels of mercy, in the eternal decree of election. The rea- son why they were chosen rather than oth- ers, is to be resolved, not into any difference there was originally between them and those who finally perish, nor into any good works ibreseen, but into tlie sovereign will of him who says, " I will have mercy on whom I will have mercy."* The same grace was concerned in the constitution of the everlasting covenant of peace, which was made with Christ, as tlie head of the chosen seed, and treasuring up all spiritu- al blessings in him. on their behalf. Eph. i. 3. 1 Tim. i. 9. Our redemption by his blood, our regeneration, justification, adop- tion, sanctification, perseverance, and final felicity, all spring from the same infinite source, and are all ascribed, in the volume of mspiration, to the same original and glorious cause. And as Christ is the great trustee of the covenant of grace, and the grand reposito- ry, of all the blessings of grace, so infinite grace is manifested in him in such a man- ner as to reflect a glory on all the perfec- tions of Deity, as well as to secure salva- tion to all its objects. And as it was an act of unutterable condescension, and an evidence of boundless love in the Son of God, to undertake the arduous work, and _ become incarnate that he might accomplish it, so we are, with the greatest propriety, said to be saved by his grace ; as in the text un- der consideration — " we believe that through the grace of our Lord Jesus Christ, we shall be saved." We believe — we are fully * RoiD. ix. 15. The doctrine of sovereig7i distiv.guish- ing grace., it must be acknowledged, is too generally ex- ploded as a fiction. It is now discarded, as not fitted to gain the assent of the free inquirer, in so enlightened and polite an a^e as the present. The opposers of it generally plead its supposed inconsistency with the ideas we naturally have of the perfections of the Supreme Being. But the reason, the true reason is its inconsist- ency with the pri'rf? of man. and the opinion of human worthiness, which so generally prevail. And here, it must be owned, there is an entire and eternal repugnan- cy. Thai being cordially received, these must fall to the ground, as Dagon before the ark. Hence it is that we are naturally so loth to embrace this humbling truth. Yea. some there are who freely confess that salvation is by Christ only, and through his imputed righteousness, who are not easily brought to admit the doctrine of eter- nal, personal, and unconditional election into titeir creed And. though their experience may plead for it, though their other avowed sentiments m&y involve it— yet they dispute against it, as commonly and justly staled by Calvinists, and endeavor to load it witli hoi-rid conse- quences. This the writer of these pages knows by ex- persuaded, and rest in it as a certain, sa- cred, and most comfortable truth — that though our state be extremely miserable, and our persons absolutely unworthy ; though we have forfeited every blessing, and deserve every curse ; yet, through the grace, the unmerited favor and boundless benignity of our Lord Jesus Christ we shall be saved; He being a person of infinite dignity, has performed a work ol" infinite value, in virtue of which we shall be com- pletely saved : saved, while here, from the curse of the law and the dominion of Sa- tan ; saved hereafter, from the being of sin and the damnation of hell — so perfectly saved as to fear no evil ; so perfectly bless- ed as to want no good. Such a salvation did grace provide ; such a salvation does Christ perform. In this truly apostohcal creed, which was delivered by Peter and recorded by Luke, the grace of God, and the work of our Lord, are all in all. And as it ascribes our whole salvation to the undertaking of Jesus, so it secures the whole glory to hjs adorable name. The avowed belief and the com- fortable hope of the primitive Chiistians being contained in it, we have a striking in- stance, and an irrefragable proof, that they were dead to the law ; that the peace of their minds in time, and their hopes of bliss in eternity, did not arise from their own obedience, but from that revelation of di- vine grace which is made in the gospel — that sovereign grace which richly provided every blessing, and freely furnishes every requisite, necessary to everlasting bliss. Having considered Ihis apostolical con- fession of faith, as it is preserved for our in- struction in the most authentic history of the primitive Christian church, let us once more advert to the writings of Paul. We have already heard him declare that he was "dead to the law." We have also heard him loudly proclaim the excellence of that righteousness by which he was jus- tified, and in which he desired to be found ; and seen him carefully describe the foun- perience, to his grief and shame. Through the ignor- ance of his mind, the pride of his heart, and the preju- dices of his education ; he, in his younger years, often opposed it with much warmth, though with no small de- gree of weakness. But, after an impartial inquiry, and many prayers, he found reason to alter his judgment. He found it to be the doctrine of the Bible, and a dictate of the unerring Spirit. Bein-j thus patronized, he re- ceived the once obnoxious sentiment under a full con- viction of its being a divine truth. And now he consid- ers the eternal, disciiminating love of God, in the choice of his people, as the original source of all those spiritual blessings they here enjoy ; of all that glory they hereaf- ter expect. To the distinguishing love of the Father, to the redeemitig blood of tlie Son ; to the almighty agen- cy and sanctifying operations of the Divine Spirit, he now desires to ascribe the unrivalled honor of a com- plete, eternal salvation. In the firm belief of this glori- ous and comprehensive truth, he desires to lire ; enjoy- ing the sweet consolations arising from it, he desires to die. And if tlie Lord thus favor him, he does not fear but his life will be vseful. in some degree — his death peaceful, and his end salvation. 132 DEATH OF LEGAL HOPE. dation on which the most guilty may safely rest the weight of their immortal concerns. Let us now observe him bitterly lamenting over his unhappy brethren after the flesh. These are his affecting words, which are introduced with a solemn appeal to heaven, " / have great heaviness and conlinual sor- row in my heart, for my brethren, my kins- men according to the flesh.'''' To which he adds, '• my hearts desire and prayer to God for Israel is, that they might be saved." Rom. ix. 2, 3, x. 1. What was the cause of this inconsolable grief? Were they scandalous in their lives, and atrociously wicked ? Had they renounced the worship of God and sunk into practical atheism ? Far from it. The persons over whom he laments, had a " zeal of God," and earnest- ly " followed after righteousness ;" were sincere in their profession, and diligent in the pursuit of eternal happiness. Of this Paul was a witness, and this he openly tes- tifies. Rom. X. 2, ix. 31. In what, then, did their fatal mistake consist? For the popular maxim, and the reason on which it is ibunded, are, '• Be sincere. Perform ev- ery duty to the utmost of your power and the best of your knowledge, and you shall obtain the favor of God and the fruition of heaven. For it cannot be supposed that where the heart is sincere in the worship of God, and the conduct regular in the sight of men, a person's state can be bad, what- ever may be his doctrinal sentiments." Such is the voice of general opinion, but not of divine revelation. For if this maxim were founded in truth, there would have been no occasion for the apostle's heartfelt sorrow over those of his brethren he here mentions. If, therefore, we would pay a due deference to the judgment of Paul, as an infallible guide, and credit the account which he gives of his kinsmen, and his sor- row for them, we must conclude that the maxim is false, and the reason on which it is founded, a dangerous mistake. And consequently, supposing a man to act in perfect conformity to it, his state might yet be extremely awful, and his end eternally miserable. The Jews, over whom the compassionate apostle wept, were alive to the law, and seekingjustification by it. Though sincere in a religious profession, and punctual in their attendance on divine institutions, they were utterly ignorant of the gospel, and despisers of the great Redeemer. That "sure foundation" which Jehovah had laid in Zion for the salvation of his people, was rejected by them as insufficient, and became to them " a rock of offence." Rom. ix. 33. They "followed after the law of righteous- ness," with sincerity and zeal ; but its terms were too high, and its conditions too hard for them to perform, so that they could not attain justification by it. For (hey sought that capital blessing, not by faith in their promised Messiah, " but as it were by the works of the law." Rom. ix. 31, 32. They " had a zeal of God," and a concern for his worship; but not according to "know- ledge," as their conduct plainly showed. " For they being ignorant of God's " right- eousness"— of the perfect purity of his na- ture, and the extensive demands of his law, " and going about," or seeking by every likely expedient, "to establish their own righteousness," as the condition of life — "have not submitted themselves to the righteousness of God." Such was the un- warrantable opinion they had of their own imperfect duties, and so great was the pride of their hearts, that they would not accept of that complete righteousness which was appointed of God and provided by him ; even that righteousness which is able to justify in the most desperate cases, and in which their offended Maker is well pleased. Isa. xlii. 21. Would we know more par- ticularly what obedience it is that deserves the glorious character? The apostle in- forms us : " For Christ is the end of the law." All that it requires, he performed ; all that it threatens, he underwent. And this, all this was done and suffered, not merely to set us an example, but " for right- eousness ;" a real, perfect righteousness. As such it is accounted by the law, and accepted by the Lawgiver. Nor was it designed for the benefit of him who per- formed it; but it was designed for sinners, and is freely imputed " to every one that believeth," without any respect of persons, or any regard to worthiness. Rom. x. 3, 4. To this matchless obedience, the self- righteous Jews would not submit. Being ignorant of their real state, and in the warm pursuit of acceptance with the infinite Sove- reign, by their own duties, they were un- willing to admit the thouffht of being in- debted to grace, or beholden to such an assistance. To look for justification by the righteousness of one whom their rulers had agreed to execrate, and condemned as wor- thy of death ; to expect salvation through believing in one who, loaded with infamy and racked with torture, expired on a cross ; this they esteemed highly absurd. A sal- vation by such unpromising means, and granted in such a singular way, as left no room for their splendid duties to make a figure and shine conspicuous, as co-partners in the affair ; such a salvation they would not accept — they thought themselves war- ranted from their hearts to despise. Nor would they acknowledge that Jesus, the crucified, Avas their promised Messiah ; though the time in which he appeared, the doctrines he taught, and the works which he did, all attested his divine mission, and DEATH OF LEGAL HOPE. 133 afforded the brightest evidence in support I bottom? Is that your plea at the throne of of his claim to the character. Thus they grace ; and is it your ardent desire to be rejected his person, doctrine, and work And as ignorance of the holiness of God, the purity of his law and the evil of sin, laid a Ibundation for that proud opinion found in it when standing at the great tri- bunal? There, reader, you must shortly stand, before a Judge whose eyes are " as a flame of fire," and with whom " is terrible they entertained of the excellence of their [majesty." Examine, therefore, the state of ' " ' ■ ■ ■ 1 • ^i-_! your soul, and cultivate an acquaintance with Jesus Christ. The fruits of an in- creasing acquaintance with him, are truly desirable and unspeakably precious. For the more you behold of his personal glories and perfect obedience, the less will you be inclined to cleave to the law, or depend on your own defective duties. This is a cer- tain truth, and confirmed by all Christian experience. For though you will not be inclined to reject the law as a rule of con- duct, or to neglect duty as an evidence of your cordial submission to divine authority, and of gratitude for benefits received and blessings expected, yet you will have a meaner opinion of all that you do, and a stronger confidence in the work of your Saviour. Besides, the peace you enjoy will be steadier, and the works you perform will be more spiritual. Your peace will be steadier : for the more clearly you see the dignity of him who made your peace, the greater will the worth of that work appear by which it was made. Consequently your dependence upon it will be more firm ; your rejoicing in it will be more constant. Your duties will be more sjnritual : for in propor- tion as your views of the infinite all-suffi- ciency of the divine Mediator increase, so will your love to him. " Beholding, as in a glass, the glory of the Lord, we are chang- ed into the same image, from glory to glo- ry." And as the love of God is the princi- ple of all acceptable obedience, in propor- tion as that generous principle is more lively and active, duty will be performed with greater delight and diligence, and it will also be more certainly referred to its proper end, tlie glory of the ever blessed God, Yes, believer, in such a procedure you own duties, and as that issued in their re jection of the Lord's Messiah, so the same ignorance and pride cause the generality now to reject his imputed righteousness, as an unnecessary thing ; even when they do not proceed to that daring infidelity which pours open contempt on his person and character. Hence we may safely conclude, that all the supine negligence about eter- nal things which appears in the world, and all that disregard which is shown to Christ and his work, where the gospel revelation ehines, proceeds from ignorance — ignorance of the evil of sin, and the righteousness oi^ God in his law. And now, reader, are you " dead to the law ?" Are all your expectations and all your desires of justification by it extinct? Remember, it is one thing to acknowledge a truth in theory, and another to live under its practical influence. Many there are who have learned, in a doctrinal Avay that beJievers are dead to the law, who yet, in the dispositions of their hearts and in their own experience, were never divorced i>om it. Their legal apprehensions and slavish fears, their mercenary views in the perform- ance of duty, and their self-elating thoughts, when they imagine they have performed it well, are evidences that they cleave to the law. These, when habitual, are a convin- cing proof that they are alive to it, that they are still, in a partial way, seeking tlieir peace and happiness from their own obe- dience.* Again : What think you of the Redeem- er's righteousness ? Have you a superla- tive esteem for it, and is it with you the " one thing needful ?" Do you repose your confidence in that only, for acceptance, and venture your all for eternity, on that single ■ Hero it may be proper to obsei-ve, tl;at the real be- liever, even after a Ions; experience in the ways of God, is too ready to look to disown frames an 3 dunes for that peace anil cotnfort wtiich nothing but the blood of Christ and Ihe testimony of the Spirit can pos-ibly give. A le- gal bias of mini is so natural to us, and our views of ilie Saviour and his glorious righteousness are, at the best, Eo contracted, that we often lose sisrht of the excellent object before we are aware. The candid reader and ex- perienced Christian will not be offended if I here intro- duce a paragraph extracted from the life of a minister of the gospel in the last century; as it may, in some de- gree, both illustrate and confirm this observation. The minister to whom I refer, was Mr. Owen Stockton, a part of whose experience is contain t^d in Ihe following words: " I find that though in my judgmeiil and profession I ac knowledi;e Christ to be my righteousness and peace, yet upon examination I observe that my heart hath done quite another thing; and that secretly I have gone about to establish my own righteousness, and have derived my comfort and i)eace from my men actings. For when I have been disquieted by the acting of my sins, that which Jiath recovered me to my former peace haUi not been that I coujdfiiid God speaking peace through the blood of Christ, but rather from the intermission of temptation, and the cessation of those sins. When 1 have been troubled at an evil frame of heart, I do not find that the righteousness of Christ hath been my consolition ; but that which has relieved me, as far as I can find, was, th.it afterwards I have found myself in a better temper. Hav- ing been in trouble and perplexity, I have read the .scrip- ture, gone to prayer, and in doing these I have been re- lieved ; yet I do not find that at such times I had a real, true, living communion with God in such duties, or that the Spirit of God did, in those duties, reveal to me my interest in Christ, and so quiet my conscience. Hence I come to see what great need I have, and that it is of singular use to watch over my soul in all its ways, both in reference to sin, that I/a// not into it ; and when fallen what the carriage and actings of my soul are at such a time ; whether I flee for relief to God in Christ or lo my own Works. For as Satan keeps some alienated from God by the gross pollutions of the world, so others from Christ, by their establishingarighteousnessof theirowi;. O, Lord ! break thou thi.s' snare for me." In Beart'a Etem. Law and Ever. Ooap. Part. i. Pref. p. 16, 16. 134 DEATH OF LEGAL HOPE. will find your spiritual account, and grace [ shallhavethe glory. Faith will grow firmasj the deep-rooted cedar, Col. ii. 7. Eph. iii. | 17, and nope bright as the day. Love will| expand the heart, and holiness blossom as the rose. The life will be vocal to the Re- deemer's praise, and death even death it- sell", peaceful in his soft embrace. " Reveal blessed Jesus ! reveal thy glory to mine eye, and shed abroad tliy love in my heart. Cause me to rest completely satisfied in thy undertaking, as the fulfilling end of the law. and enable me to live upon thy inexhaustable fulness. Empty me of every sell-dependence, and make me truly humble. Show me the beauty of holiness, as delineated in thy most perfect pattern ; and help me to copy it in my own conduct. Raise my affections to heavenly things, and grant me the abiding earnest of my eternal inheritance. Then, though in a sin- ful world and a militant state, though har- rassed with bodily pain, or pinched with worldly poverty, I shall not only be safe but happy. The slavish fears of damna- tion shall be far distant, and the beams of celestial joy shall shine into my soul. Then, ye sons of sensuality and children of pride, ye may take your sordid pleasures and boast of your tinsel honors. I shall neither covet your lawless mirth, nor envy your sounding titles. Being dead to the law and alive to my God, being safe in the hands of my Saviour, and blest with a sense of his love, having death in remembrance, and heaven in view, I despise your mean pur- suits, and abhor your illicit enjoyments. While the world are satisfied with the feath- er of fading honors, and the froth of per- ishing pleasures, be it thy concern, O, my soul ! to glorify him who died for thee and rose again. Then shall substantial pleas- ures be thy present enjoyment, and unfad- ing honors thy eternal crown." SECTION IV. Of the law, as dead to believers. Having shown that believers are dead to the law, we shall now consider the law as dead to them. Whoever is dead to the law as a cove- nant, the law, under that consideration, is dead to him. As the relation is mutual, while it subsists at all, so is the death. Con- sidered as the offspring of Adam, we are born under the law, as a covenant ; we look to it for life, and continue in tliat situ- ation while unregenerate. But when the Spirit of God enlightens the mind to dis cem our state, and awakens the conscience to apprehend our danger, all our expecta tions of life by our own obedience being blasted, and having fled to Jesus Christ as " the end of the law," and taken shelter under another covenant, we are no longer under it, as prescribing the condition of Ufe, nor any more liable to its awful curse. It is dead, and our deliverance from it is complete and glorious. This comfortable truth we are taught, by the pen of inspiration, in the epistle of Paul to the Romans. Thus we read — " Know ye not brethren (for I speak to them that know the law) how that the law hath do- minion over a man as long as it liveth.* For the woman which hath an husband, is bound by law to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then, if while her husband liveth, she be married to another man, she shall be called an adultress ; but if her husband be dead, she is free from that law ; so that she is no adultress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead. But now we are delivered from the law, that being dead wherein we were held." Rom. vii. 1, 2, 3, 4, 6. On this re- markable passage we may observe that the divine law, by a usual figure of speech, is described as a person. It is compared to a husband, to whom some are married, and to whom others are dead. To the law, in its covenant form, men naturally cleave, as a wife to her husband. They look to it for life, and on it tliey depend for salvation. Their hopes of happiness and fears of misery rise and fall in exact proportion to that obedience which they suppose them- selves to perform, in conformity to its com- mands, or the consciousness they have of their disobedience to it. Such expecta- tions and fears prove that they are alive to it ; and that implies that it is alive to them. And while alive to them, it has dominion over them. This dominion of the law is absolute. It extends to all the powers of the mind, and all the members of the body ; to all the im- aginations of the heart, and all their effects in the life : and it requires, on the dreadful peril of incurring its severest displeasure, and suffering its heaviest curse, that all these in every instance, and perpetually, should perfectly correspond with its right- eous demands. This the apostle illustrates in the following manner : " For the woman which hath an husband, is bound by the law to her husband, so long as he livetli." * That the apostle here designs the law, not the man, ha8 been obscn-ed by many. And so understood, it seeiris iiiurh better lo a^rpf with the following illuatra- lion, and with the Bcope of the place in geueial. DEATH OF LEGAL HOPE, 135 In like manner, all who are alive to the law, and married to it, are bound to obey it in all things, so long as it lives. Nothing but death can dissolve the obligation. Either the law, as a husband, must die to the sinner, or the sinner, as wedded to the law, must die to all expectations of" justification by it, before he can be loosed from its commands, as {)rescribing the condition of life, or be freed rom its tremendous threatenings. And that this twofold death takes place, as to the law and the regenerate man, the unerring wri- ter proceeds to assert : " But if her hus- band be dead, she is loosed from the law of her husband." As that relation on which the law of marriage was founded, is entire- ly dissolved and extinct by the husband's death, so the law itself must unavoidably and absolutely cease, together with all its consequences. And as the wife has no further expectations of assistance from him, he being dead, so she has no longer any fear of incurring his displeasure. And be- ing thus set free from her former husband, she is entirely at liberty to " marry another man," without being chargeable with the crime of adultery. Now the apostle proceeds to apply the comparison. Wherefore, my brethren, just such is your case. The law, as a husband, was once alive, and had dominion over you, but now it is dead. Ye also were once alive to the law, but are now become dead to it. Having seen its infinite purity, and felt its killing power, 2 Cor. iii. 6, 7, ye were obliged to acknowledge that ye could not be justified by it. Forced, though reluc- tant, ye quitted your self-righteous hopes. But, having heard the glorious gospel, and being enabled, by the sacred Spirit, to be- hold the body of Christ, that body which the Son of God assumed when he conde- scended to be made under the law : and viewing the glory of that obedience which he wrought out, and the greatness of those sufferings which he underwent in that im- maculate body, to satisfy the law and jus- tify sinners ; with the utmost readiness ye renounced your own righteousness. Hav- ing found Jesus, the pearl of great price, and in him all that you want, ye freely re- linquished your former pleas. Thus ye be- came dead to the law, that ye should- be mar- ried to another and a better husband ; even to HIM who died on the cross to atone for your sins, and is raised from the dead to present you complete. Yes, my brethren, that adorable Person is now become the object of your strongest affection and your chaste regards. To him ye look tor every assistance ; on him ye depend for all your salvation. This being our happy case, we are now delivered from the law. Its do- minion over us is entirely ceased. It has no more authority to demand obedience from us, more or less, as the condition of life ; or to denounce a curse upon us for disobedience. Nor can it be otherwise with us, as believers, or with the law as a covenant. For the inspired author adds, as a reason of his former assertion, that being dead wherein we were held. We were bound by the law to sinless obedience. That was the least it required. And for non-performance it held us accursed. Thus we were held by it and under it. But now it is dead. The obligation we were under to perfect, personal obedience, as the con- dition of life, is therefore cancelled. Nor are we any longer obnoxious to its penal sanction ; for we " are not under the law, but under grace." Happy deliverance ! Wonderful change ! Such is the purport of this important paragraph. Nor has the law, as a covenant, the least room to complain ; for this way of deliver- ance from its high demands and awful sanc- tion, is as equitable in itself as it is com- fortable to the believer. Its precepts were not given, nor its curse denounced in vain. For though the chosen of God were utterly unable to perform the one or suffer the other, in their own persons, yet, in their Head Representative, and Surety, its pre- cepts were inviolably kept, and on him its curse was fully executed. It was entirely on their behalf that the Eternal Word be- came incarnate. It was in their name and in their stead that he obeyed the commands of the law, and suffered its penalty. And all this being according to the eternal com- pact, in the counsels of heaven, and to manifest the riches of divine grace in the salvation of the guilty, it is imputed to them, they are invested with it. Theirs it was, in Ihe design of God, before they had a being, or time began ; which secured from final condemnation. Theirs it is, in the happy enjoyment, when dead to the law, which frees them from slavish fears, which produces in them a holy liberty and heavenly joy. Theirs it is to justify and save ; to render complete in the eye of the law, and eternally blessed in the fruition of God. While sinners are alive to the law, and the law has dominion over them, its requi- sitions are high and its language is terrible ; for " whatsoever things the law," as a cov- enant, '■ saith, it saith to them that are un- der the law." But, when dead to it, and when they commence believers, it address- es them in a milder tone, and with sweeter accents. Viewing them in Jesus Christ, their exalted head, its pacific language is, " I own myselfentirelyfulfilled; I acknowledged myself completely satisfied. True it is, my nature is not in the least altered ; my re- quirements are not at all abated ; my end, as commanding, is still a perfect righteoutc 136 DEATH OF LEGAL HOPE. ness ; Rom. x. 4, my end, as violated, is still extreme pvmishment. Gal. iii. 10. 1 can- not but require perfect love to God, pcrfert love to man, and perfect holiness, both in heart and life. Never abating the least tittle of these demands, I denounce tiie cur-se on ev- ery offender, and on the least departure from absolute perfection. But here believers, is your safety, and this is your comfort, that my precepts have been fully obeyed by Jesus, your substitute. This obedience I consider as far superior to the spotless innocence of your first father, while in the bowers of par- adise, or the sanctity of angels in the glory of heaven. It is possessed of infinite worth, and by it I am highly magnified. Isa. xlii. 21. This is your comfort, believers, that the curse due to your sins has been execut- ed on your most holy Surety ; and his suf- ferings were more than tantamount to your eternal misery. And as he performed tliat matchless obedience, and underwent those unparalleled sufferings, in your nature, and professedly in your stead, I am thoroughly satisfied, and you are completely justified. Now, though I cannot dispense with the least fault, or connive at any infirmity, yet I behold all your faults laid on Immanuel ; I behold all his righteousness put upon you ; and on his account I acquit you from guilt : I accept you as righteous, and pronounce you worthy of eternal life. Hail, ye high- ly favored of the Lord ! Ye are wise ; ye are safe ; ye are happy ! My Author and your God has pronounced you blessed ; and shall I seek to reverse it? Your Re- deemer has died, your Redeemer is risen ; and shall I dispute whether satisfaction was made ? How shuU I curse whom theL ord hath not cursed ? Or how shall J defy whom the Liordhatlinotdejied?" Such is the language of the divine law to him that believes in the Lord Redeemer ; and in this, justice herself acquiesces, while both agree to expedite and ascertain his eternal salva- tion.* What reason, then, has the believer to re- joice " with joy unspeakable and full of glo- ry ?" To rejoice, not in himself, but in the Lord his RiGHTEorsNE.ss. Joy in the Lord is his exalted privilege. Philip, iv. 4, and thankfulness to God should be his constant business. For in the Redeemer's obedi- ence he is not only pardoned and freed from puni.shinent, but is also the object of divine complacency. Though in himself loath- some with impurity, and foul as the dung- hill, laden with guilt and obnoxious to ruin, yet, being interested in this most excellent righteousness, and vested with this most beautiful robe, he is pronounced righteous by infinite justice, and declared absolutely ■ Hervey's Letters to W.-Blf)-, jjp 134. 136. fair in the eye of Omniscience. Numb; xxiii. 21. Jer. i. 20; Cant. iv. 7. Eph. v. 27. Col; i. 22; While alive to the law, the righteousness ill which he trusted was but " filth)^ rags." It could neither procure par- don for his sins, nor peace for his con- science ; neither adorn him for the glory of heaven, nor screen him from the ven- geance of hell. But this — being wrought, finished, and infinitely ennobled, by our in- carnate God, this, O believer is all in all. By this you have pardon of sin, and peace with your Maker ; are delivered from death, and entitled to glory. This renders you meet for the marriage supper of the Lambj and in it you shall shine to all eternity. And, lest any awakened sinner should complain — " though the righteousness be infinitely glorious, it is quite out of my reach," be it observed, that the righteous- ness itself, and all the blessings connected with it, are gifts of the freest grace. And they are all designed, not to distinguish merit, but to enrich the indigent and relieve the miserable. Come then, trembling sin- ner, seeing your poverty and feeling your misery, you have an indisputable right to rely on the righteousness and expect the blessings. The divine declaration excludes none, no, not the vilest, that are wilhng to come to Jesus. John vi. 37. Matt. xi. 28, The most enormous crimes, and tlie great- est unworthiness, are no objection at all, on the part of the Saviour. Why, then, should they be a discouragement to you? Remember, awakened sinner, that it is GRACE to which you must apply for relief ; and grace, in tlie very nature of things, has no concern but with the unworthy. Is it salvation, a great salvation, you want? Who then are the proper objects of such a favor ? The holy ? the righteous ? those who can help themselves ? No : but the the guilty ; the miserable ; the damna- ble. These — let the desponding hear and rejoice I and let the mouth of proud infidel- ity be forever stopped — these are the prop- er objects of a great, a free, a divine sal- vation. On such, grace will be magnified. From such, Immanuel will have the glory which is due to his sacred and charming name, Jesus. May the Lord the Spirit, whose office it is to lead into all truth, and to glorify Christ, dii-ect my reader's inqui- ries, and satisfy his doubts. May he die to the law and all sell-righteous hopes. Tiien shall the law be dead to him ; and, I being married to the heavenly Bridegroom, I interested in liis ])erson, and endowed with I his riches, he shall "bring forth fruit unto God." Rom. vii. 4. His soul shall be peace- ful, and his life useful. He shall be attend- ed here with inviolable safety ; hereafler he sliall enjoy unutterable bliss. DEATH OP LEGAL HOPE. 137 SECTION V. Believers dead to the law, that they might live to God. Some, perliaps, may be ready thus to in- fer: "If blievers are dead to the law, and the law be dead to tliem, they are quite at liberty to live as they please. They may sin without control from the law, and with- out any remorse of conscience. Their own obedience not being a condition of their pardon and justification, having no liand in procuring the favor of God, or the salva- tion of their souls ; tliere is no occasion for it. They may launch out into licentious- ness, and their state be equally sate, their end equally happy, as if they were diligent in the performance of duty, and strictly self-denying." In answer to such an ignor- ant cavil, and in confutation of such a talse Surmise, I shall only observe, that the great apostle has drawn a very different conclu- sion from the same premises. For he says, "I am dead to the law, that I might" — what? commit iniquity with greediness, and sin with impunity.? By no means: but <'that I might live onto God." The glory of God is the ultimate end of our existence itself, and of ail we enjoy.* All the dispensations of his providence, and all the blessings of grace, perfectly harmo- nize in accomplishing the grand design. But the blessings of grace, being much more glorious in themselves, more benefi- cial to us, and truly astonishing in the man- ner of their communication, are more fully adapted to answer that sacred purpose. In such a light the believer views them. As calculated to answer so high an end, he delights in them, and is thankful for them. And, as living to God is his duly, so he es- teems it his privilege, and desires to make it his constant business. The persons of whom we speak are said to iioe. They live, not only an animal and a rational, but also a spiritual life. This life they received from Christ. As it is writ- ten, " the hoar is coming, and now is, when the dead" in sin " shall hear the voice of the Son of God, and they that hear shall live." John v. 25. And as they received their life from him, so it is maintained by him. Its continuance, vigor, and exercise, depend on their union with him, and the • This capital trutli is here taken for granted ; but if therei'ier .h-iire lo SPe it demonsiratcil. he iii:iv recfive satisfaction by a careful perusal of tiie late Mr. Jonalhai El-vtr.l's Dissert UKin, entiiled God's las'. End in th' Crca'ion of ihe World; or by consultin,' Siapferi, In^fi- tfwni-s Th'o'^. Pn'rm. TJnlvers. Tom I Cap. Ill § 4«— 193. Toin. IV. Cap. XV. § 267. The latter of these perforinances, included in five octavo vols., is in my hum- b'e oninion a valuable work, though little known in tliis country. Vol. 3.— R. communications of grace from him. John xiv. 19. They live by faith. For thus saith the Lord, the just, the truly righteous, shall live; shall enjoy all their comtbrt and perform all their obedience byfailh. Rom, i. 17. And that we might not be at a loss to determine what faith it is by which they live, the apostle intbrms us, when he says, " I live by the faith of the Son of God, who loved me and gave himself for me." GaL ii. 20. / live by the faiih of him whose love to me was great, unparalleled, and ab- solutely inexpressible in any other way than by its amazing effects, in giving himself up, as a surety for me, to the stroke of justice and the death of the cross. It is from him, as my glorious Substitute, I derive my peace ; it is on him, as absolutely complete, 1 depend for my all. Again : They live — not to themselves, in the gratification of their sinful appetites — not to the world, in conforming to its cor- rupt customs, and seeking their happiness in it — but to God. As they live a life of failh on the adored Redeemer, which at"- tbrds peace to their souls, so they live a life of obedience to their heavenly Father, which brings glory to his eternal name. This obedience includes a real love to him, and a conscientious conformity to his commands. It include.s a real love to him. The Christian loves God, us he is in him- self, an infinitely amiable Being; and as he is to him, an ianaitaly gracious and benefi- cent Being. He v/ho does not love the Lord, certainly cannot live to him. For we cannot be said, with propriety, to live to any particular person, or for any particular end, unless our affections be set on the per- son, anil the bent of our desire be to attain the end. But as the sinner who is dead to the law, as the behever who is married to Jesus, beholds the glory of God in the person and work of the Saviour, so he can- not but love him with a supreme affection. The attributes of Deity shining through that wonderful medium, and the veil of ignor- ance and unbelief being removed, he bows bafore the infinite Majeyty, and reveres his transcendent perfections, as thus di.^playe;L In the great Immanuel they all appear, aw- fully glorious, yet supremely amiable, Oa the cross, as an amazing theatre, he be- holds "mercy and truth meeting together, righteousness and peace kissing each other." There he beholds veracity executing her severest threatenings with an impartial hand, and love performing her choicest promises with the greatest alacrity. Jus- tice tasserting her rights, and mercy dispens- ing her pardons. Tremendous wrath re- vealed, and sovereign grace exalted. It is here he learns the divine character — "the JUST God and the Saviour." Beholding the condescension and love of 138 DEATH OF LEGAL HOPE the suffering Surely, and his amazing trans- actions on the cross, he at once adiniros his person and confides in liis work. He ad- mires his person, as altogetlier lovely ; he confides in liis work, as tibsohUely complete. In Jesus he beholds tlie glory of the true God. This glory attracts his adoring re- gards, and commands the sincerest love. The more he sees of his God, the more he loves him. And it is his greatest concern tliat he does not love him w'ifh a more in- tense and steady affection. The burden of his soul frequently is, that he should be guilty of such ingratitude to that sublime and beneficent Being whose infinite excel- lencies deserve all possible love ; whose boundless grace and inuuense liberality to an unworthy object, lay him under addi- tional and eternal obligations to make a complete and everlasting surrender of his heartand hisall tohim. The loveof Godbe- ing shed abroad in his heart by the Holy Spir- it, he loves andadores his Maker, while the im- perfections attendinghis warmest affection to his Father and his God, become the matter of his daily sorrow and penitential acknowledg- ment at the throne of grace. Now he sees the propriety of the apostolic maxim, " we love him because he first loved us." This divine flame being kindled in his breast, he begins to live to his God. The language of his heart is, " what shall I render to the Lord for all his benefits ?" That glorious grace which has laid so firm a Ibundation in the death of Christ for the peace of his conscience, and formed in his heart the noblest principle for producing a willing and acceptable obedience ; teach- es and enables him to yield a conscientious conformity to the divine commands. Being bought with a price, he now considers him- self as the Lord's. The powers of his mind and the members of his body, the talents with which he is endued and the time with which he is indulged, all that he is and all that he has, he freely acknowledges belong to his God. As possessed of the powers of reason, and surrounded with the bless- ings of Providence, he discerns his obliga- tions to his bountiful Creator and kind Pre- server, in a much stronger light than be- fore he was wont to do. His rational fac- ulties, which he before debased to subserve inglorious designs in the service of Satan. he now desires to devote to his Maker. The favors of Providence, which he once abused to the gratification of abominable lusts, and prostituted to the vilest purposes, he now endeavors to improve to the honor of their liberal Donor. Being conscious that he is " less than the least of all the divine mercies," that it is free favor from which they all proceed, and that he is ac- countable to God for the use or abuse of them ; he is careful to husband them well, and to perform the part of a faithful stew- ard in the use of his temporal enjoyments, that in so doing he may obtain the appro- bation of his Lord. Now the poor among the people of God, whom he once overlook- ed and despised, have his compassionate regards ; and, according to his ability, re- ceive relief from his hand. This he does for the sake, and in the name of his Divine Saviour ; being well persuaded that he will consider it as done to himself Matt. XXV. 35, 36. The cause of Christ and the interest of religion in general, he is ready to support in proportion to his capacities. Thoroughly persuaded that Jesus is the dearest of names, and his the best of caus- es, with cheerfulne.ss he lends a helping hand, as Providence calls and duty requires. Being ennobled with that honor which comes from God, and an heir of eternal riches, he is not fond of worldly distinctions, nor covetous of transitory wealth. If he abound in temporal blessings, he considers himself as only intrusted with them by the great Lord of all, for more extensive use- tulness. If, by a reverse in the course of Providence, he sink into poverty, he pa- tiently bears it, knowing that he who gave tlae abundance has a right to take it away whenever he pleases. Believing the prom- ise, "I will never leave thee nor forsake thee," he knows that " all things Avork to- gether for his good." The Almighty is be- come a guarantee for his safety, and he confides in him. Jehovah is his portion, and he is satisfied Avith it. Thus he lives to God, in the enjoyment of providential fa- vors, and in suffering afflictions, in propor- tion as faith and love are in exercise. But as the Christian's faith is too often like a " bruised reed," and his love like " the smok- ing flax," and as he finds " a law in his mem- bers, rebelling against the law of his mind," his imperfections in these, as in other in- stances of duty, are many and great ; which imperfections are a sufficient cause of holy sorrow and penitential confessions before the Lord, every day of his life. Further: He lives to God, and enjoys communion with him in the appointments of his house and the ordinances of divine worship. These holy institutions, while alive to the lav.', and unregenerate, were attended by him as dry duties and in a formal way. To behold the glory of Christ, and to feast upon his fulness, to have the presence of God, and rejoice in the light of his countenance, these were things he neither expected nor could desire. But now nothing short of this will satisfy his soul. He leaves the house of God and the exer- cises of the closet with a heavy heart, and goes mourning away, if he has not beheld his Beloved and had some degree of near- ness to him. Psalms Ixiii. 1, 2, Lxxxiv. 1, 2. DEATH OP LEGAL HOPE. 139 Cant. V. 6. The gospel is a joyful sound in his ears, and a reviving cordial to his drooping spirits. On the unadulterated milk of the word he feeds with delight, and his very soul is refreshed by it. 1 Peter ii. 2. Yet often, too often, alas ! when engaged in divine worship, he finds that his thoughts wander, and his pious affections are dull ; the corruptions of his heart work, and Sa- tan attacks him with horrid suggestions ; all which interrupt his communion with God, and fill his soul with grief He is fully convinced, by repeated experience, that the best of his duties are defiled with sin, and utterly unworthy of divine acceptance. Yea, such is the sense which he has of their shameful defects, that sometimes he is tempted to think they are more likely to provoke the abhorrence than gain the ap- probation of Jehovah. Yet he does not, he cannot entirely omit them, even in those gloomy moments. Too apt he is to forget, in such unhappy seasons, that his services, as well as his person, are accepted only " in the Beloved." As our persons are abomi- nably sinful, and our services extremely imperfect, if those be not cleansed by aton- ing blood, and these presented by the hand of the great Intercessor, there can be no acceptance for the one or the other. But if our persons be washed in that sacred fountain Avhich was open for sin and un- cleanness, if our duties be presented by the hand of our exalted High-priest, and per- fumed with the incense of his mediation, Rev. viii. 3, 4, then tlie acceptance of both is certain. So that our acceptance with God in every view, both as to persons and services, is only in Christ, and for the sake of his work. It is in him as our head, and for the sake of that work which he finished on the cross, that our sins are pardoned and our persons accepted. It is through him, and in virtue of his intercession, that our most righteous performances meet with the least approbation from a holy God These are the ground of the believer's con- fidence, both as to the safety of his state, and the acceptance of his duties. The Christian, having a feeling and an abiding sense that such are his imperfec tions, liequently confesses tliem at the throne of grace, and on their account is deeply humbled. But, though humbled in the dust for them, he does not despair For, being dead to the law, he looks to Je- sus his heavenly Bridegroom ; and, having a fresh application of atoning blood to his conscience, he is delivered froTn slavish fear, and strengthened for future duty. As a guilty creature, he comes again and again to the sacred, sanctifying stream, which flowed from the wounds of a crucified Sav- iour, and in this way ho maintains peace in his mind. As insufficient to perform any duty, to subdue any corruption, or to resist any temptation, he earnestly seeks the aids of the Spirit. Thus the blood of the cross and the Spirit of Christ enable him to live near to God, as completely justified, to the honor of God, as partly sanctified. Nor is the believer satisfied with paying a due regard to the public appointments of reUgion, and living to God in attending upon them. His desire is, to cultivate a correspondence with his heavenly Father, in the family and in the closet, at all times and in all places. Conscious that he is ever under the eye of Omniscience, and always in the presence of him who searches the heart, he pays a particular regard to the inward frame of his mind ; nor does he observe, without real grief, the most secret workings of inbred corruption. For he knows that the least deviation from the ho- ly law is a sin ; that the least sin is abhor- red by Infinite Purity, and absolutely inex- piable by any atonement but that which was made by the great Messiah. His ha- bitual desire, therefore, is to avoid sin, as the greatest of evils, and to follow after ho- liness, as the most desirable thing. He does not think it sufiicient to be i'ree from scandalous vices, or to abstain from such things as would injure his religious charac- ter among his fellow-professors ; his elevat- ed aim is, so to live to God, and so to walk with him here, as shall bear the nearest re- semblance to the business and the bliss of the saints in light, that the present imper- fect state will admit. That ineftable glory, the fruition of which he expects in the up- per world, he desires to partake even here, in som.e degree, by anticipation. Nor are these desires in vain. For, as he is dead to the law, and lives to God, as he believes in Jesus, and walks in the ways of holiness, he enjoys the smiles of Jehovah's counte- nance, and tastes the sweets of celestial joy. He possesses an infallible earnest, and has a delightful prelibation of the ex- pected happiness. He remembers that his duration here is short, and the time of his exit extremely uncertain. This is a spur to diUgence in the performance of duty, and an incentive to watchfulness against the insurrections of indwelling sin, and the incursions of out- ward temptation. Such being his situation, his habitual desire is, to perform the com- mands of God with the greatest punctual- ity and as under the divine inspection ; to fill up every station in life with the highest credit to his holy profession ; and to render himself useful to all around him, by a heav- enly conduct and a shining example, so long as he lives. To be found ready when his Lord shall come, to be found wakeful, with his lamp trimmed and burning, when the 140 DEATH OF LEGAL HOPE. Bridegroom calls, is a matter of infinite i importance in his esteem. ] Once more : As it is the desire of him I who lives to God, tlius to spend his time, and thus to pelbrm his duty, so his princi-j pal end in all is the glory of God. This; course of obedience and soli-denial is notj intended to gain the divine favor, or to ^57-0- cuie the great iniieritance. but for the }ion-\ or of his eternal Sovereign and infinite Benefactor. Pardon of all sin. and com- plete reconciliation with our offended Ma-! ker, deliverance from the wrath to come, I and a hope of future felicity, are not pro-^ cured by our feeble endeavors, but grant- ed, freely granted, by omnipotent grace. | Of this, tlie man who lives to God is fully j persuaded ; he has not, thereibre, the most distant thought of procuring them, by any; thing which he can do. But gratitude toj the dying Redeemer, and love to the bless- j ed God, being the united and powerful principle from which he acts, the glory of the Supreme Cause, and the honor of the divine Mediator, constitute the exalted end. This is the highest end of which v.-e can conceive. The inhabitants of the heavenly world, in all their wonderful orders, and in all their noblest services, can aim at nothing | superior. Yet with such views, sublime as' they are, ought tlie believer invariably to act, in performing every duty, in resisting every temptation, and in bearing every hardship, which maj* attend his progress in a course of sincere piety. And witii such views he will act, in proportion as his mind is enlightened and faith is in exercise. And now, reader, what is the tenor of your conduct? To what, or to whom do you live? Is it the immensely glorious God, or is it yourself and the world ? On what have you placed your affections? to whom have you devoted your heart ? Re- member who it is that makes the tender and righteous demand, " My son give me thy heart." His infinite excellencies require it of. you as a wan; and if a believer^ your obligations are unspeakably heightened. For, as such, you are an object of redeem- ing love, and a subject of regenerating grace. " You are not your own ; you are bought with a price." If, then you profess yourself a Christian, consider the purport of that profession. By laying claim to the honorable character, 3'ou profess to ''live to God." The character, how glorious ! the profession, how noble ! Disgrace not that holy name by which you are called. Dishon- or not that life you profess to lead ; lest you pierce yourself through witii many sorrows, and cause the enemies of the cross to tri- umph. Awful it is to think how many there are that bear the Christian character and pro- fes,s to believe the gospel, who are yet far from living to God. Tile world has their hearts, it engrosses iheir warmest affections. The language of their conduct is, " who will show us any temporal good ?" or " where shall we find any 00/720/ pleasure?" Such would do well to remember, that to " mmd earthly things," to be " lovers of pleasure, more than lovers of God," are the charac- ters of the proline, in the sacred writings. Philip, iii. 19. 2Tim.iii. 4. Such, whoever they may be, are the children of wrath ; and, in the most emphatical sense, the ene- mies of the cross of Christ. Jam. iv. 4. Philip, iii. 18. The state of such is ex- tremely dangerous ; and, if grace prevent not, eternal destruction will be their por- tion. Reader! is this your casfe? It so, you ought either to reform your conduct, or renounce every pretence to Christianity. You cannot obey God and mammon. You cannot serve Christ and the world. They are opposite masters, and have opposite in- teresis. If you profess to be dead to the law as a covenant, you must live to God", or you contradict yourself and blaspheme the gospel. Do not imagine that your state is safe, because you have adopted an orthodox .system of sentiments, and have a consistent view of the capital doctrines of divine revelation. Such sentiments you may embrace, such a consistent view of divine truths you may have, and yet re- main a hardened rebel against your Maker, and be a scandal to the great Redeemer's cause. You may be wise in theory, and right in your doctrinal principles, while the tenor of your conduct is fatally wrong, and your soul in the utmost jeopardy. For it is a certain truth, that our religious knowl- edge will be of no further use to ourselves, than it elevates our affections to heavenly things, meliorates our tempers, and recti- fies our conduct. You may attend on a preached gospel, be a member of the pu- rest visible church, and have a seat at the Lord's table, yet, after all, die unregene- rate and be eternally lost. Think then, O carnal professor! what a shocking figure you will make among the millions of the damned, if at last you should perish. The case of impenitent Jews, or idolatrous hea- thens, who go to that place of torment, will not be so awful as yours. To think of one who had often heard the gospel, who pro- fessed to believe its sublime and glorious doctrines, and had frequently received the memorials of the body and the blood of Christ, to think of such an one not living to God, but in allowed iniquity, and dying in unbelief, is awful indeed ! For the glorious gospel he so often heard, will be to him " the savor of death iinto death ;" and that su- perior knowledge of wliich he boasted, will give a dreadful emphasis to his torment, and aggravate his eternal ruin. It is great- DEATH OF LEGAL HOPE, 141 ly to be feared that in the end many such will be found ; and take heed, reader ! that you be not one of them. Again : Do you profess not only to be dead to the law, and to believe the gospel, but also to live to God ? If so, what is the principle of your obedience, and what is the end for which you perform it ? Is self- love the principle, and sell-preservatioa the end ? or the love of God, and the glory of his eternal name ? If the former, you are yet alive to the law; if the latter, it is the obedience which God accepts. Love to him whose perfections are infinite, love to him whose grace is unbounded, is the frait- to contain an important truth. And, in proof of it, the ibllowing things are offered to consideration. Let us once more advert to those em- phatical words which have furnished mat- ter for the preceding sections ; for in them the truth we would now confirm and illus- trate, is very plainly and strongly implied. Thus they read : " For I through the law am dead to the law, that I might live unto God." When an unerring writer asserts, " I am dead to the law, that I might live unto God," does he not signify, beyond all reasonable doubt, that while he was alive to the law he could not live to God ? If ful and delightful source of every work that the phrase here used have any sense, or be is truly good. But as we love the Lord only in proportion as we know him, let it be your constant concern to increase in your acquaintance with him. To that end, study the cross of Christ; for there the glories of the Godhead shine ; there they are dis- played in the clearest manner, and appear with a winning aspect. These glories be held in the face of Jesus Christ, will have a transforming influence. You will love God, you will desire to be like him. This will make duty easy, and the ways of holiness delightfal. You will hate sin, not only as condemning, but also as Jiltliy and abomi- nable. Then out of gratitude to the bleed- ing Jesus, and for the glory of the Lord Je- hovah, you will desire to obey every divine precept. Then you will not only talk about living to God, as being a duty, but you will exemplify it in your own conduct. You will make it appear that you love him, and that it is your main business to glorify him. And, except you evidence this in some degree, all your pretensions to vital religion and primitive Christianity will be in vain. SECTION VL We must he dead to the law as a covenant, before we can live to God in holy and acceptable obedience. Having already observed that the great end designed by our being dead to the law, is "that we might live unto God," we now proceed to show, that it is impossible for such as are alive to the law as a covenant, to live unto God in holy and acceptiible obedience. Or, in other words, that while a man is looking to his own righteousness as the condition of his justification, he can perform no works that are truly good, nor any obedience that is acceptable to God. This position may appear strange, and per- haps be rejected by many, as absolutely false. I am, notwithstanding, fully persuad- ed that it will be found on impartial inquiry, used with any propriety, it must suggest that idea. If he might have lived to God while he sought righteousness and life by the law, and before he was dead to it, what tolerable reason can be given for his thus speaking? And that the apostle had as good opportunities, and as great a zeal so to have done, as any other man, if such a thing had been practicable, will not be dis- puted. This, therefore, I humbly conceive, is no contemptible proof of the point. The same inspired author, in anoth- er part of his invaluable writings, says, '• Wherefore, my brethren, ye also are be- come dead to the law, that ye should be married to another, even to him who is rais- ed from the dead, that we should bring FORTH FRUIT UNTO GoD." Rom. vii. 4. Here we are taught that we must be dead to the law, before we can be married to Christ ; and that we must be married to him before we can bring forth fruit unto God. The glorious end designed, and the happy effect produced by the believer's con- jugal relation to Jesus, are included in his " bringing forth fruit unto God." That re- lation, therefore, must be prior to this ef- fect. And it is quite evident Irom the pas- sage, that our being dead to the law, is previous to the commencement of that high and honorable relation.* And as children are called the " iruit of the womb," Psalm cxxvii. 3, so the apostle intimates that those works which are acceptable to God, and which follow upon this relation taking place between Christ and the sinner, may be compared to a legitimate offspring. Con- seqently the best works performed by us, before we are dead to the law and married to Jesus, can be accounted no other than spm-ious, and therefore rejected of God. In the same instructive paragraph it is said, "Now Ave are delivered from the law, that being dead wherein we were held, THAT WE SHOULD SERVE iu newuess of Spirit and not in the oldness of the letter." Rom. It is of the believer's open espousals to Christ, that the apostle here treats. 142 DEATH OF LEGAL HOPE. vii. 6. From the plain import of these words it appears, that the hxw must be dead to us, before we can be delivered from it. And that we must be deHvered I'rom it before we can serve God in newiicss of .tpirit ; acting from a new principle, and with new views, having a new and a right spirit formed in us. But this is not the case of any who are alive to the law. They who are dclirered from the law, they to whom the law is dead, and tliey only, are the liappy persons. That no man who is alive to the law can live to God, will further appear, if it be con sidered that the state in which he lies is that of a condemned criminal. For while alive to the law, he is under it as a cove- nant ; and as a breaker of it, is obnoxious to its condemning power. Being " of the works of the law," seeking justification by his own obedience in conlbrmity to it, he is "under the curse." Gal. iii. JO. His per son is accursed, and his state is damnable, according to the tenor of that law to which he looks for life. This is plain from the scripture. If, then, his person be accursed his works cannot be accepted. If his state. in the eye of the law. be that of a con- demned rebel, his conduct cannot be sup- Eosed well pleasing in the eye of the great lawgiver. His state must be good and his person accepted, before he can live to God, or glorify him in holy obedience. Further : No man can live to God, no man can perform acceptable obedience while alive to the law, because he has not rital union with Christ. While alive to the law, we are in unbelief. While in unbelief, we are in our natural state. And while in our natural state, we are enemies to God and children of wrath : Rom. viii. 7. Col. i. 21. Eph. ii. 3. John iii. 36, consequently have no tntalumon with Christ.* And that none who are destitute of union wih him can do any good works, is clear from his own words : Without me — without a union with, me, similar to that of the branch to the vine, ye can do nothinc: John xv. 5. Ye can neither resist temptation successful- ly, nor perlbrm duty acceptably : ye can bear no fruit to the glory of God. Here our Lord informs us that the human heart is never influenced by holy tempers ; that the human life cannot be productive of good works till a man be united to Christ, any more than a branch can bear valuable fruit while in a state of separation from the vine. And that so long as persons contin- ue in a state of alienation from Jesus Christ. ' That the chosen of God have union with ('hrist. |ii i- or to their receneralion, is readily pranlpd, 15ut then I liiiinhly conceive, wliattvrr otlier epithels we imy nivr that union, it cannot with propriety be cailfd vil'al. till life be comninnicaleil to the dead sinner, which is done in regeneration. Then it Is, and not till llien. that we become living branches in tlie inie vine. Vid. Vv'it?. Anima-i. Iren. cap. vl. i 1,2,3. they, with all their performances, are like a broken, withered branch ; fit for nothing btit to be cast into the fire and consumed from the earth. Before we have a living imion with the great Head of the church, we are not favored with the aids of divine grace, nor are we partakers of the Holy Spirit. And as it is the province of that sacred Agent to enlighten the dark understanding, and lead into all truth, so it is only by hia assistance we can perform that which is good, or have the least inclination so to do ; according to that saying, "For it is God which worketh in you, both to will and to do, of his good pleasure." Philip, ii. 13. Again : " Without faith it is impossible to please God." Heb. xi. 6. The faith de- signed, is " the substance of things hoped lor, and the evidence of things not seen." It is that by which the just live, and to which a divine righteousness is revealed in the gospel. Heb. x. 38. Rom. i. 17. It has the Son of God for its object, and salvation for its end. Gal. ii. 20. 1 Pet. i. 9. But all who are alive to the law, are destitute of it. This appears from hence : " They who believe on Jesus, believe on him as the justifier of the ungodly." Rom. iv. 5. They who are alive to the law, have no such dependance. It is directly contrary to their views and their inclinations. They are seeking to establish their own righteous- ness, and look for acceptance with God in that way. They overlook that provision which grace has made for the entirely un- worthy, and slight that righteousness which the Mediator performed for the justification of the ungodly. Being destitute, therefore, of that f;\ith which purifies the heart and works by love; being unbelievers, "whose mind and conscience are defiled," and to whom "nothing is pure," Titus i. 15, no- thing they have, nothing they do, is accept- able to God. Consequently they cannot live to him or glorify his name. Once more : The /ore of God being the principle, and the s^Iorij of God the end of all acceptable obedience, the man who does not act from that delightful principle, and with a view to this exalted end, cannot be said to live unto God. " Thou shalt love the Lord thy God. Whatever ye do, do all to the glory of God." But whoever is alive to the law, acts from a different prin- ciple, and aims at a different end. Such a person may act from self-love, or Pharisai- cal pride, but he cannot act from love to his Maker, and Avith a view to his glory. As ignorant of God, he cannot love him. As in. hie natural state, his carnal mind is en- mity against him. Cleaving to the law for life, and depending on his own right- eousness, he rebels against the gospel, and slights the great Redeemer. Does he ab- stain from an outward course of sin ? It is DEATH OF LEGAL HOPE. 143 not because he loves holiness, or from a sense of the contrariety there is in sin to the perfections of the Deity, that he for- bears to gratify his vicious appetites to the full extent of his power ; but because he is apprehensive that disagreeable conse- quences would loUow upon such a conduct. Does he attend religious ordinances 1 It is not from love to their great Institutor, or because he deHghts in them as means of communion with God, but because he loves himself, and hopes, by observing the divine commands, to obtain favor at the great tri- bunal. Would his conscience be easy, and his hope of heaven continue, without these devotional services, he would drop them without hesitation, and leave their perform- ance to others. A slavish fear of hell, and a mercenary expectation of heaven, self- love, and self-preservation, are the main springs of his moral and religious conduct, and the end which he has in view. In cer- tain situations of life, a regard to the de- cency and present usefulness of a moral conversation, and an esteem for a religious character, may bridle the baser passions, and strongly urge to a religious profession; but whether we avoid sin and practise duty, with a view to obtain the favor of heaven, and escape everlasting misery, or with a design to gain the advantages attending a moral behaviour, and the reputation of ap- pearing religious, it is very certain that we are far from living to God, while a sincere affection for him, and a supreme concern for his glory, have not a prevailing influence on our hearts and lives. We may there- fore safely conclude that it is absolutely necessary a man should be " dead to the law," should give up all expectations of jus- tification by his own obedience, before he can " live to God" in the performance of holy duties, and the practice of real virtue. Hence we may learn what numbers there are who, with a blind zeal and seli-right- eous views, strongly assert the necessity of human obedience, in order to acceptance with God. who are not able to perform any good works. They, indeed, fondly imagine themselves to be the greatest friends to the interests of holiness, because they are strong- ly attached to the law as a covenant. And as they loudly plead the necessity of living to God, so they greatly please themselves with a fancied obedience to his divine pre- cepts ; while the doctrine of sovereign grace, the declarations of a free Saviour and a finished salvation, without their do- ings or deservings, are held in detestation by them. And why ? Because they sup- pose that such doctrines received, must make void the obligations of the law in every sense, and sap (he foundations of all morality. Thus they giatify their native pride, under the fair pretext of a superior regard to the law, and a flaming zeal for holiness. But if the arguments already adduced be founded in truth, the vanity of such a pretence is evident. For hence it appears that the doctrine of grace is so far from being licentious, that without an ex- perimental acquaintance with it, we cannot live to God, nor perform any work that is truly good. Till possessed of such an ac- quaintance with it, we have no faith in Je- sus, no love to our Maker, no desire to live to his glory. It is the gospel, in the hand of the Spirit, by which faith is implanted and love produced in the heart. These plants of heavenly origin grow and flour- ish, and bring forth fruit, under its benign influence. It is the honored instrument in Jehovah's hand for enlightening the ignor- ant and reforming the profligate. An ex- perience of its power makes the ways of holiness pleasant, and the practice of duty delightful. Yes, reader, the more you know of the glorious gospel, the more will you love its heavenly Author. So shall you find, by increasing and happy experience, that as nothing in the world can be compar- ed with it, for affording relief to a distress- ed conscience^ so there is nothing equal to it for establishing duty on a solid basis^ en- forcing it by cogent motives, and directing it to a worthy end. How haypy then is your state, believer ! Your person being accepted of God, your works are pleasing to him. And a remem- brance that " your labor shall not be in vain in the Lord," is a noble encouragement to abound and continue in well doing. Your works of faith and labors of love, being iruits of a vital union with Jesus Christ, and indications of an obedient, gratetul heart, are highly pleasing to your heavenly Fatlier. Surely, then, it should be your fervent desire and constant care, as a living branch of the true vine, to bear the most generous fruit in rich abundance. O, be- liever ! it is your happiness to have every sin pardoned, and every curse removed 1 to believe in the Son of God, and to enjoy communion with him. Yours it is, to love the Lord and seek his glory; to perform duty by divine assistance, and to have your sacred services and spiritual sacrifices pre- sented to God, and rendered acceptable to him by Jesus, your great High Priest. Yours is the high prerogative of " living to God." Prize the privilege ; walk worthy of j^our exalted station and heavenly call- ing. As there are, comparatively, very few that are capable of living to God, if you, reader, profess to be one of those few, your obligations to obedience are many, and un- speakably great. And you Avill do well to remember, Ihat to talk of being possessed of superior advantages for the practice of 144 DEATH OF^ LEGAL HOPE; virtue, and at the same time live as do the world in common, are a great inconsisten- cy. To pretend that you believe in the Lord Redeemer, are in a justfied state, and have delightful communion \vith the best of Beings — that you have a clear knowl- edge of divine truth, and a high esteem lor the ordinances of Christ, in iheir primitive purity — to pretend to these very superior advantages, while the only discernable dif- ference between you and the world, con- sists in your entertaining a different set of sentiments, or having different forms of ex- ternal worship, is inconsistent and shame- ful. If this be the case, your speculative knowledge of evangelical truth is sadly abused. It is converted into fuel for your spiritual pride ; while your conduct is a standing reproach to the name that you bear, and a foul disgrace to the truths which you hold. For in proportion as our light is clearer, and our advantages greater, our example should be brighter, and our lives more useful. SECTION vn. Of the law as a rule of conduct to believers. We have already observed that the mor- al law may be considered either as the for- mula of the covenant of works, or as a rule of conduct Under the former considera- tion we have shown that believers are dead to it, and delivered from it ; that it has no demands upon them, nor any dominion over them. It now remains that we consider it under its latter denomination. And here we shall endeavor to prove, that as a rule of conduct, it deserves and requires the sin- cere and uninterrupted regards of all who believe. That the law may be considered as the rule of our obedience in general, even when it ceases to have any claims upon us, or any threatenings against us, as a covenant, is a truth of great importance, and easy to be apprehended. Some persons, indeed, either cannot or will not see the moral law in any other light tlian that of a covenant; and imagine that if we lose the idea of the reward it promises to perlect obedience, and of the curse it denounces against trans- gression, we lose the idea of the law itself Consequently they must maintain that when a person is delivered from it as a covenant, he is no longer concerned with it, under any consideration. But this is a great mistake, and pregnant w-ith dangerous consequen- ces. In order to set this matter in a clearer light, it may be of use to observe, that the idea of the law as o n//eisprior,in the order of na- ture, to our conceptions of the law as a cove- nant. For man being formed a reasonable creature, and a subject of moral government; being designed to propagate "his species, and fitted for social life — it was necessary that he shoidd have a rule for his conduct, and havx3 the bounds of his duty prescribed ; that he should have such a rule as included both his duty to God and his duty to his fellow creatures. When we consider man- kind as a race of rational beings, their com- mon relation to the great Creator, and their unavoidable conneclion one with anoth- er, seem necessarily to require it. Such a rule we have in the moral law. And the nature of things required that some such rule for the substance of it, should have been given to our first parents in paradise ; even supposing the eternal Sovereign had not been pleased to connect a promise of hfe with a conformity to it. As creatures in a state of probation, and as accountable to God lor the use of all their time and the exercise of all their powers, it could not be otherwise. To deny ihis, is to suppose that Jehovah might have created a number of rational beings in strict connection one w-iih another, and all in a state of continual de- pendence upon himself, and at the same time that it would have been consistent with all his perfections to have had no regard, to their conduct, whatever ii might be, either towards himself or one to another, which, in reference to moral good and evil, would have excluded Providence from the world. But though it was necessary that our great progenitor, while in a state of inno- cence, should have a prescription of duty, or a rule for his conduct, there u-a.s not, there coidd not be, any necessity arising from that relation in which he stood to God, that this rule of his behaviour sliould have the form of a covenant. Yet this was actually tlie case. His bountiful Creator not only informed him of his duty, and ihreatened punishment against disobedience, but, in llie threatening itself, it was strongly implied that his persevering obedience should be rewarded with life, and a happy immortali- ty. The language of that law which he was under is, " The man who doeth lliese things," who performs a perfect righteous- ness, " shall live in them." So our Lord, referring to the same law, says, " This do, and thou shalt live." This promise made to obedience, gives the law the nature and form o(?iCovenanl. This constitution, there- fore, was an act of divine condescension and divine sovereignty. Infinite justice made it necessary that an oflence against the Majesty of heaven should be punished; but the most perfect obedience of a crea- ture, absolutely and perpetually dependent upon the Creator, gives no claim to the least reward. Had our great progenitor Adam, done all tliat was commanded, he DEATH OF LEGAL HOPE, 145 must at last, Jesus himself being judge, have been but an "unprofitable servant." Not the least pittance of merit could have arisen from it. Perfect obedience is a debt which every one owes to his Maker ; con eequentjy, had our first parent continued in his primitive state, he would have had no de mand on the eternal Sovereign; it being ab- surd to imagine that any one should be oblig- ed to reward his debtor, merely for discharg- ing a just debt* There is, therefore a con- ceivable, a real, an important difference be- t\veen tlie law as a covenant, and the same law as a rule. And as in the order of na- ture, and in the necessary connections and dependencies of things, the idea of it as a rule, is prior to that of a covenant ; so there is not the least absurdity in supposing that it may entirely cease to the believer, in re- gard to the perfect, personal obedience it requires as the condition of life, and the curse it annexes to every sin, while it con- tinues in full force^ as the rule of his ac- tions.f That the moral law is a rule of life to be- lievers, may be proved by various argu- ments. Some few of the many which might be produced, I shall now offer to the reader's consideration. Paul, we find, even in that very chapter where he treats the most largely and explicitly concerning be- lievers being dead to the law, and the law being dead to them, asserts with respect to himself, " I delight in the law of God, after the inward man." Rom. vii. 22. Now, whatever law that is which he here designs, he informs us that he delighted in it " alter the inward man." By which expressions he does not intend the soul, in contradis tinction from the body, but the mind, con eidered as renewed, in opposition to the cor- ruption of nature, still inherent. This law, therefore, cannot be that which is ceremoni- al, for that was abrogated by the death of Christ. Nor can it be the law of sin, for that was his greatest burden, as appears from the context. Nor can it be the law of his mind, or that new and holy disposi- eition which was implanted in his heart in regeneration ; for then the sense would be, " I delight in the new disposition of my • Mr. Jonathan Edwards on Original Sin, p. 412. * Tlie ten commandments," says a well known author, "being the substance of the law of nature, a representa- tion of God's image, and a beam of his holiness, behov ed forever, unalterably to be a rule of life to mankind, in all possible stares, conditions, and circumstances. Nothing but the utter destruction of human nature, could divest them of that office, since God is unchangeable in his invure and holiness. Hence their being a rule oflii'e to .\dam and his po.^terity, had no dependance on their becoming the covenant of works; but they would have b«en that rule, though there never had been any such oovenant. Yea, whatever covenant was introduced, whether of works or of grace, or whatever, form might be put uponthera, they behoved still to remain the rule of life; no covenant, no form whatsoever, could ever prejudice this theirpoyal dignity." Boston's Works, p. 6oi- Note (g.) Vol. 3.— S. mind, after my renewed mind." Nor can it be the moral law as a covetiant, for to that he declares he was dead. It remains then that it must be the moral law, as the rule of his obedience to God. In the law thus considered, he greatly delighted. He saw it was " holy, and just, and good." That fervent love which he had to his God, that sincere affection which he had to his neighbor, caused him to esteem it highly, and to observe it with diligence. And whoever is possessed of the holy and heav- enly principle, cannot but love that law which requires the constant exercise of it Rom. vii. 25. " So then, with the mind, I myself serve the law of God." In another part of the same epistle, he evidently exhorts his believing correspond- ents to the practice of duty, by setting be- fore them the precepts and prohibition of the moral law. These are his words : " Owe no man any thing, but to love one another ; for he that loveth another hath fulfilled the law. For this. Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal : Thou shalt not bear false wit- ness: Thou shalt not covet: And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself Love worketh no ill to his neighbor; therefore love is the fulfilling of the law." Rom. xiii. 8, 9, 10. Now to what purpose does the infallible teacher make use of these pre- cepts and prohibitions, and that in the very language of the decalogue, when exhort- ing believers to good works, if they have nothing to do with the law ? Where is the propriety, where is the reason of his doing so, on supposition that it is not the rule of their conduct? For no one acquainted witli the gospel can imagine that he is here urging the law upon them as a covenant of works, which prescribes duty as the con- dition of life; and yet there is no other light in which to consider it, if it is denied to be a rule of conduct. I conclude, there- fore, that the inspired author has here taught us, in a very emphatical manner, that the law is a rule of life to believers. The same experienced saint and incom- parable man, when writing to the church at Ephesus, says, " Children obey your pa- rents in the Lord, for this is right." This exhortation he enforces, by adding, " Hon- or thy father and mother ;" which are the words of the law, and " the first command- ment with promise." Eph. vi. 1, 2. Now it not strange, exceeding strange, that the apostle should thus refer to the law and expressly mention its precepts, when ex- horting the people of God to perform their respective duties ; and that he should do it not only once, but repeatedly, and to differ- ent churches, See aleo Gal. v. 13, li, if he 146 CEATH OF LEGAL liOPfi, did not consider it as the rule of their con- duct ? If the moral huv had been entirely abrogated, if believers had been freed from all concern with it, he must have known it. And if he knew it, methinks it is abso- lutely unaccountable that he should in this manner make use of it, and urge its sacred injunctions, when writing to a church of Christ called out from among the Gentiles. What ! was the Lord's ambassador so much at a loss for motives and arguments to enlbrce his divine Master's commands, even on the minds of those who were in professed subjection to him, that he must, in order to gain his point, make use of an antiquated law — a law with which they had no con cem! That was far from him: the thought be far from us ! That first-rate minister in ihe Messiah's kingdom was well persuad- ed that the holy law was a rule for the con- duct of Christians. The glorious Surety having paid it the highest respect, in per- forming that perfect obedience which it re- quired, and in suffering the dreadful penal- ty it threatened as a covenant; he knew that it deserved the most sincere and unin- terrupted regard, from all who professed to believe in Jesus, in their whole conversa- tion. Without supposing this, we cannot discern either propriety or sense in thus making use of it when addressing believ- ers. We have a testimony to the truth for which we plead, from the pen of another apostle, which, as it appears pertinent to our purpose, may be briefly considered. James, in perfect agreement with Paul, says, " If ye I'ulfil the royal law, according to the scripture. Thou shalt love thy neigh- bor as thyself, ye do well." James ii. 8. That it is the moral law of which he speaks, cannot admit of a doubt, for he expressly mentions one of its principle commands. Now says he, if ye, believers, fuljil the roy- al law of love one to another, without any difference of rich and poor, of high and low, according to the scripture, in which it is written, thou shalt love thy neighbor as thyself, ye do well. Ye act agreeably to the will of your heavenly Father, and the com- mandment of your divine Lord, who is Kiiig in Zion. Acts of Christian kindness and brotherly love to your fellow- creatures and fellow-Christians, proceeding from love to God, and with a view to his glory, are good works ; such as the Lord himself will ac- knowledge to be well done. Here we may further observe, that in loving our neighbor and in evidencing that love by a suitable series of action, we ought to have our eye upon that authority which enjoins it, and' that law which requires it. it is the au- thority of God in his law which we ought to regard. I now proceed to confirm the truth by other considerations. If the moral law be not a rule of life to believers, either there is some other and a new rule given in its stead, or there is not. If another, it may be presumed that it is either more or less perfect than that con- tained in the moral law. But more perfect it cannot be, without supposing that the old, the eternal law, was imperfect ; to sup- pose which is absurdly blasphemous. If it be less perfect, the consequence is plain. It is not a complete system of duty. It ad- mits of imperfections. It connives at sin. But for any one to imagine that infinite wisdom would contrive, and that infinite holiness would give s^ich a rule for the con- duct of rational creatures, is absolutely in- consistent with the divine character, and pregnant with blasphemy. Such a rule, therefore condemns itself, and sinks with its own weight. But if there be 720^ another, then it follows by necessary consequence, that as there is no rule to regulate the con- duct of believers, they can neither obey nor disobey. Sin and duty, as to them, are unmeaning names and empty sounds. For obedience pre-supposes a command. And it is equally evident that " where there is no law," no rule of action, there can be " no transgression." For how should that be sin which is not forbidden, which is not the breach of any law ? But if all irregu- larities of temper and conduct be forbidden to believers, and if dispositions and practi- ces of a contrary kind be required of them, it must be by a law ; a law they are bound to regard, as the rule of duty both to God and man. The sentiment opposed, repre- sents the Holy One of God as the minister of sin ; for it supposes that Christ has dis- solved all obligation to duty, in reference to his disciples ; than which nothing can be more false, or more derogatory to our Saviour's honor. The satisfaction he made to eternal justice, saves the persons of be- lievers from final condemnation and ever- lasting punishment ; but the nature of their actions remains the same. Every affection of heart, and every action of life, which the law forbids and condemns in others, is equally forbidden and equally criminal in them ; nay, they being considered as know- ing their duty better, as under additional obligations, and as having superior motives to the performance of it, if there be any difference, on the comparison, in regard to any impurity of heart or irregularity of hfe, it lies against them. Though redeemed from the curse of the law, they are under oblio;ation to observe its precepts ; nor would it be either to tlieir honor or happiness to be otherwise. I sup])ose it will not be denied by any who acKnowledge the Bible to contain a divine revelation, that the saints and people of God, under the ancient Jewish economy, DEATH OF LEGAL HOPE. 147 were bound to regard the moral law as the rule of their conduct. Yet, it is evident they were no more under it as a covenant, nor any more obnoxious to its curse, than real Christians under the gospel dispensation. They who believed in the promised Messi- ah before he appeared, were pardoned and justified, were sanctified and saved ; and that by the same glorious grace, and the same all-sufficient Mediator, with all who have known the Lord since the eternal Word become incarnate ; the way of justi- fication and salvation having been but one, and precisely the same in all ages. If then, those ancient saints were bound to regard the law as the rule of their moral behav- ior, what reason can be given why believ- ers now should not be under the same obli- gation? Especially since our Lord has de- clared in the most solemn manner, that he " came not to destroy, but to fulfil the law." To fulfil it as a covenant, by his own con- summate obedience, and by his most bitter sufferings in the stead of his people ; and to enforce on their minds, by the most co- gent motives, its heavenly precepts, as a perfect rule of duty. So that whether we consider the law as a rule of duty, or as a covenant of works, it is not made void by the coming of Christ, or the doctrine of grace, but on the contrary it is firmly es- tablished and highly magnified. Rom. iii. 31. Isa. xlii. 21. If believers be not under the commanding power of the law, supposing them to act ever so contrary to it, they are not chargea- ble with sinning against it, nor can tliey be denominated transgressors of it. For in- stance : the law says, " Thou shalt love God with all thy heart ;" that is, with a su- f)reme and perfect affection. " Thou shalt ove thy neighbor as thyself" These are its capital commands ; these are the sum of the law. But if the law be not a rule of life to the Christian, if he be not under its commanding power, he is no longer obliged to love either God or his neighbor. Con- sequently, on supposition that he love nei- ther of them, he is not guilty in the eye of the law, nor in the least a breaker of it. For where there is no legal right to com- mand, there can be no authority to pro- nounce guilty. If, therefore, the believer be not under the commanding power of the law, whatever the dispositions of his heart, or the actions of his life may be, he is no transgressor of the law, it having no concern at all with him. Such are the shocking absurdities, and such the abomi- nable blasphemy, which follow a denial of the truth for which we contend. We may argue also from the experience of the Christian, and the dictates of his own conscience. When he reflects on the corruptions of his heart, the imperfections of his duties, and the exceeding sinfulness of sin, what is the standard by which he forms an estimate of these things ? Some rule of duty he must have ; some rule he must in his own conscience acknowledge, or he could not judge of the dispositions of his heart and the actions of his life, so as to pronounce them either good or evil, per- fect or defective, and be pained or pleased on the reflection. And what rule can this be, but the moral law ? Is it not a com- plete one, and fit tor the purpose ? Is there any sin which is not forbidden, is there any duty which is not commanded, by that law which requires the constant exercise of per- fect love to God, and perfect love to man 1 Can the believer acquit himseltj in the court of his own conscience, when he is persuaded that his tempers or actions are contrary to it ? Or does he ever condemn them as criminal, but on a supposition that there is something in them wliich is forbid- den by it? Was it ever known that a Christian should say, of his inclinations or actions, "I pronounce these to be evil, though required by the moral law, and I de- clare those to be good, though contrary to it?" An mfallible pen has informed us, that " by the law is the knowledge of sin." Nor is its usefulness in this respect confined to the time when a sinner is first awakened and converted. It is of use, in the hand of the Spirit, in all the future progress of the Christian life. As the believer grows in grace, he sees more and more of its purity and spirituality, and is proportionally hum- bled under a sense of his own depravity and imperfections. If, then, it be of use to a believer still to convince him of sin, and still to humble him for it, and if sin be no other than a " transgression of the law," it follows that it must be the rule of his con- duct. The law considered as moral, is founded on the nature of things. The sublime per- fections of Jehovah, and the relation he stands in to man, as being his Creator, Preserver, and Governor, the dependent condition of man, and the blessings he re- ceives from his Maker, constitute that foun- dation on which the law is built, as it res- pects our duty to God, in the exercise of perfect love, and the peformance of holy worship. And as the law regards our neighbor, it is founded on that mutual rela- tion which we stand in one to another, in the present state of existence. In propor- tion, therefore, to the stability of that foun- dation on which the law is built, is the law itself If those relations from which all our obligations to God and one to another arise, be firm and unchangeable, such also must be the obligations themselves ; for the several relations and obligations co-exist. This being the case, it follows by necessa- 14g DEATH OF LEGAL HOPE. ry consequence, that while Jehovah is pos- sessed of absoUUe perfection, and a man a dependent being while God is God, and man is man, tliat h^w which requires per- fect love to our Maker is unchangeable. And so long as our relation one to another continues the same, it cannot but be the duly of every one to lore his neighbor as he loves himself. Consequently, so far as we come short in either of tiiese respects, we fail in the performance of our duty, and are chargeable with sin. Once more : Why should any one wish to be free from the law, considered as a rule of conduct? It commands nothing but what is right, nor forbids any thing that is not wrong. As the things it requires are "Worthy of God and useful to man, so the things it prohibits are hateful to him and hurtful to us. To suppose it possible for God to approve those tilings which the law condemns, would be a flagrant dishonor done to his character ; and to imagine that men might perform them without injuring their own souls, is a great mistake. Be sides, is it not the design of the Holy Spir- it, in the regeneration of sinners, to produce in them an habitual desire of doing that which is right 1 But can those dispositions or actions be accounted right, which are contrary to the attributes of God, or incon- Bistent with a due acknowledgment of them?* When the divine Sovereign dis- plays his perfections, he manifests his glo- ry ; and so far as we acknowledge those perfections in a suitable manner, we glorify him. Now as the law only requires us to treat God as God, and our fellow-creature as our fellow-creature — in other words, as it only requires us to treat objects and things as they are in their own nature, and in their several relations to us — its precepts and prohibitions must be unalterable, and the never failing rule of the Christian's con- duct! * Stapferi Institut. Theolog. Polein. Tom. 1, Cap. iii. 1435. 1436. ■t The very learned and celebrated Vitringa, when rea- soning on this important subject, speaks to the following effect: ''When Paul affirms that believers, being under grace, are ' free from tlie law,' he must not be under- stood as asserting, that they are loosed from an obliga- tion to observe the precepts which constitute the sub- stance of tliose moral laws which are contained in the ■writings of Moses. For how absurd, how blasphemous, how shocking it would be to suppose that the people of God, under the gospel dispensation, are noi bound by any law to revere and love and adore their Maker; nor under any obligation to seek the good, or promote the happiness of their fellow creatures ! Oerlain it is, that grace and faith neither do nor were ever intended to free brlievers from the obligations and laws of humani- ty. No : their benevolent design was, to restore man- kind to happiness, and to perfect them in holiness. But were Christiana released from the law of love, thoy would not be in the common condition of humanity. For what is it to be a man, but to be a creature endued with reason, dcpencient on God for existence, and for all It must indeed be acknowledged, that a complete conformity to this liigh and heav- enly rule, is what the most holy and zeal- ous believer cannot attain. A perfect per- sonal holiness is not attainable by mortals. For "if we say that we have no sin, we deceive ourselves, and the truth is not in us." Notwithstanding, the law is no less the standard of duty, is no less the role by which we ought to walk, than if we could observe it with the greatest punctuality. And every one who pretends to faith in Je- sus ought to exert his best endeavors, and u.se his utmost diligence, that both his tem- pers and actions may correspond with it as much as possible. This is his indispen- sable duty, and this, if a real Christian, will be his sincere desire. Nor has the true believer any objection to it, or any fears from it, thus considered. It is no longer a fiery law, thundering out anathemas, and flashing vengeance against him. No, it is mild and gentle. He sees that its precepts are highly salutary, and its prohibitions exactly right. He would not wish to have them altered. Love to God, and love to our neighbor, is a com- pendium of its precepts ; and in the exer- cise of that love he desires to abound. As to its prohibitions, he knows that the things forbidden would be an injury to him were they pursued ; therefore he esteems it hie happiness to abstain from them. The new disposition he received in his regeneration, inclines him to love God and delight in hie law as pure and holy. The gospel furnish- es him with the strongest arguments and most winning motives to abound in obedi- ence, while it is his earnest prayer that the Spirit of grace would afford effectual as- sistance for the performance of it. And it is his greatest grief that he does not more constantly and more perfectly transcribe the sacred precepts into his conduct, and cause them to shine in his own example. Preserver, Governor, and Supreme Good, he necessarily stands related ; so related as to be accountable to hira for the enjoyment of every favor, the exercise of all his powers, and the performance of every act. As Jeho- vah's consummate perfections demand of a rational creature, that is absolutely dependent upon him, and formed for his glory, the highest acts of adoration , as the dominion of God. over all creatures, requires obedience and subjection ; as the majesty and justice of God challenges humility and reverence, so the bound- less goodne.ss of God, which is the source of all the comforts we have received, of all the blessings we now enjoy, and of all tlie happiness we hereafler expect — that infinite goodness, I say, to which every man's con- science bears witness, obliges the reasonable creature 10 love God ; that is to cleave to him with all the force of inclination and all the fervor of affection, as being supremely amiable, and to rejoice in his happiness, as a Being of boundless excellence. And as one divine perfection implies all others, and one relation of God to man comjirehends all others, including at the same time all the duties of man to God, which arise from those re- the comforts of life ; from whom only he can exiiect sal- 1 iations, so all the duties we owe to God might be demon- ration from every evil, and tlie enjoyment of every good siraled fnim almost any of those divine perfections tliat is necessary to perfect his nature and reniier him which have a relation toman." Vitring. Observ. Sac. completely blossedl To God therefore, as bis Creator, ' Torn. II. 1. vi. c. 13, § 1. DEATH OF LEGAL HOPE, 149 Besides, the believer beholds the law — not in the hands of Moses, and as surround- ed with the flames of Sinai — but in the hands of that Prince of peace who is King in Zion. He sees that the dear, the adora- ble, the ascended Jesus, having fulfilled its high demands as a covenant, and released him from its awful curse, now employs it as an instrument of his benign government, for the good of tlie redeemed, and the glory of his own eternal name. As in the hand of Christ it is a friend and a guide, point- ing out the way in which tlie Christian ought to walk, so as to express his gratitude to God for his benefits, and glorify the Lord Redeemer. It shows him also, at the same time, how imperfect his own obedience is, and so is a happy mean of keeping him humble at the foot of sovereign grace, and entirely dependent on the righteousness of his divine Sponsor. And now, reader, what tliink you of the law as a rule of conduct ? Is it pleasant, is it delightful to you ? In vain you pro- fess to know the glorious gospel, while you continue an enemy to the holy law. For as the law, in its covenant form, is the ap- pointed mean of convincing the careless sinner of his need of that righteousness which is revealed in the gospel, for the jus- tification of his person before God, so the gospel, bringing adequate relief to the dis- tressed conscience, is the happy instrument of conciliating the believer's regards to the law as a rule of conduct, that his faith may be evidenced in the sight of men. Thus the law and the gospel are mutually subservient one to another, while both agree to promote the happiness of the redeemed, and the glory of their divine Author. He, therefore, who does not pay an habitual re- gard to the law in the way of obedience^ has no experience of the gospel in a way of comfort. And as he tramples on that divine authority which shines in the former, so he despises the boundless grace which is revealed in the latter. Such an one is an enemy to both, and his state is most deplo- rable. Remember, reader, that you may talk as much as you please about the holy tenden- cy of evangelical principles, but the adver- saries of the gospel will never believe you, if they do not see the truth of what you say, exemplified in your own conduct. The language of the observations they make on your conversation is, "Ye who talk with such fluency and confidence about the doc- trines of grace., and the necessity o^ faith, let us see what influence these doctrines have on your own tempers and your own be- haviour ? Show us your faith by your works?" This is a reasonable demand. They are authorized to make it. And wo, wo, be to that professor of evangelical truth, who cannot in some measure satisfy it ! For if his conduct be not in some degree answerable to his profession, he will soon be treated as one of the greatest enemies to Christ and his cause. Are you a believer in Jesus ? one that " knows the grace of God in truth ?" You have the purest and strongest motives im- aginable to cause you to regard the law. Has the Son of the Highest done all that you were bound to perform as the con- dition of life, and suffered all that you were condemned to sustain as the penalty an- nexed to disobedience ? Has he done and suffered all this in your stead, that he might procure a full, final, and everlasting salva- tion for you, a poor damnable sinner ? Has he expressed his regard to the law as a cov- enant, not in words but in deeds., in such deeds as astonish the universe 1 and shall you be backward to manifest your love to the law as a rule of duty, by a serious, ho- ly heavenly conduct? Did he whom an- gels adore, obey., and bleed, and die, die an accursed deatli, that the claims of the law might be all answered ? and shall it seem hard to you to deny yourself, to subdue your lusts, and walk by this heavenly rule ? Is it the general and popular clamor against the free and genuine gospel, " that it makes void the law?" and shall it not be your constant business and fervent prayer, so to observe the sacred precepts as to be a liv- ing confutation of that vile slander ? Do not reason and conscience, scripture and experience, all concur to show the expedi- ency, the utility, the necessity, of conform- ing your life to the law as a rule ? O, be- liever ! yours is the happy state — let yours be the holy life. Let it appear that though dead to the law as a covenant, you abhor the things it forbids, and, delight in the things it commands. Then shall you stop the mouths of gainsayers ; then shall you glorify the name of your God. Ameii. THE END. COME, AND WELCOME, TO JESUS CHRIST; ^^ LOFITABLE DISCOURSE ON JOHN VI. 37. SHOWING THE CAUSE, TRUTH, AND MANNER, OF THE COMING OF A SINNER TO JESUS CHRIST; WITH HIS HAPPY RECEPTION, AND BLESSED ENTERTAINMENT. By JOHN BUNYAN. And they shall come which were ready to perish. — Isaiah xxvii. 13. All that the Father giveth me, shall come to me ; and him that coineih to vie, I will in no wise cast out. — John vi. 37. A LITTLE before, in this chapter, you may read that the Lord Jesus walked on the sea to go to Capernaum, having sent his disciples before in a ship ; but the wind was contrary, by which means the ship was hindered in her passage. Now about the fourth watch of the night, Jesus came walking on the sea, and overtook them ; at the sight of whom they were afraid. Note, When providences are black and terrible to God's people, the Lord Jesus ehows himself to them in a wonderful man- ner; the which sometimes they can as lit- tle bear, as they can the things that were terrible to them. They were afraid of the wind and water ; they were also afraid of their Lord and Saviour, when he appeared to them in that state. But he said, " Be not afraid, It is I." Note, That the end of the appearing of the Lord Jesus unto his people, (though the manner of his appearance be never so terrible.) is to allay their fears and per- plexities. Then they received him into the ship, and immediately the ship was at the land whither it went. A^ote, When Christ is absent from his people, they go on but slowly, and with great difficulty ; but when he joineth him- self unto them, Oh ! how fast they steer their course ! how soon are they at their journey's end ! The people now among whom he last preached, when they saw that both Jesus was gone and hie disciples, they also took shipping, and came to Capernaum seeking' for Jesus. And when they had found him, they, wondering, asked him, Rabbi, when earnest thou hither? But the Lord Jesus slighting their compliment, answered, " Ver- ily, verily, ye seek me not because ye saw the miracles, but because ye did eat of the loaves and were filled." Note, A people may follow Christ far for base ends, as these went after him beyond sea for loaves. A man's belly will carry him a great way in religion ; yea, a man's belly will make him venture far for Christ. Note again. They are not feigning com- pliments, but gracious intentions, that crown the work in the eyes of Christ; or thus, it is not the toil and business of professors, but their love to him, that makes him ap- prove of them. Note again, When men shall look for friendly entertainment at Christ's hand, if their hearts be rotten, even then will they meet with a check and rebuke. " Ye seelc me, not because ye saw the miracles but because ye did eat of the loaves and were filled." Yet observe again, He doth not refuse to give, even to these, good counsel : He bids them lo labor for the meat that endurelh to eternal life. O how willing would Je- sus Christ have even those professors that come to him with pretences only, come to him sincerely, that they may be saved. The text, you will find, is, after much more discourse with and about his people, and it is uttered by the Lord Jesus, as the conclusion of the whole, and intimateth, that since they were professors in pretence only, and therefore such as his soul could not delight in, as such, ihat he would content himself with a remnant that his Father GOME, AND WELCOME, TO JESUS CHRIST. 151 had bestowed upon him. As who should! say, "I am not Hke to be honored in that salvation ; but the Father has bestowed upon me a people, and they shall come to me in truth, and in them will I be satisfied." The text before may be called Chrisl^s re- pose ; in the fulfilling thereof he resteth himself content, after much labor and many sermons spent, as it were, in vain. As he saith by the prophet, " I have labored in vain, I have spent my strength for nought, and in vain." (Isa. xlix. 4.) But as there he saith, '-My judgment is with the Lord, and my work with God :" so in the text he saith, " All that the Fath- er giveth me, shall come to me ; and him that Cometh to me, I will in no wise cast out." By these words, therefore, the Lord Jesus comforteth himself under the consid- eration of the dissimulation of some of his followers. He also thus betook himself to rest under the consideration of the little ef- fect that his ministry had in Capernaum, Chorazin, and Bethsaida : " I thank thee, O Father," said he, " Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast reveal- ed them to babes ; even so Father, for so it seemed good in thy sight." (Matt. xi. 25. Luke x. 21.) The text, in general, consists of two parts, and hath special respect to the Fath er and the Son; as also their joint man- agement of the salvation of the people " All that the Father giveth me shall come to me ; and him that cometh to me, I will in no wise cast out." The first part of the text, as is evident, respected the Father and his gift; the oth- er part the Son, and his reception of that gift- First, For the gift of the Father there is this to be considered, to wit: The gift itself; and that is the gift of certain persons to the Son. The Father giveth, and that gift shall come: "And him that cometh." The gift then is of per- sons ; the Father giveth persons to Jesus Christ. Secondly, Next you have the Son's re- ception of this gift, and that showeth itself in these particulars: L In his hearty acknowledgment of it to be a gift : " The Father giveth me." 2. In his taking notice, after a solemn manner, of alt and every part of the gift : '^ All that the Father giveth me." 3. In this resolution to bring them to himself: "All that the Father giveth me shall come to me." 4. And in his determining, that not any thing shall make him dislike them in their coming: "And him that cometh to me, I will in no wise cast out." These things might be spoken to at large, as they are in this method presented to view: But I shall choose to speak the words, 1. By way of explication. 2. By way of observation. First, By way of explication, "All that the Father giveth me." This word all, is often used in scripture, and is to be taken more largely, or more strictly, even as the truth or argument for the sake of which it is made use of, will bear. Wherefore, that we may better understand the mind of Christ, in the use of it here, we must con- sider, that it is limited and restrained only to those that shall be saved, to wit, to those that shall come to Christ; even to those whom he will " in no wise cast out." Thus, also the words, "all Israel," is sometimes to be taken ; though sometimes it is taken for the whole family of Jacob. And so " all Israel shall be saved." (Rom. xi.) By "all Israel," here, he intendeth not all Israel, in the largest sense; for they are not all Israel which are of Israel ; " neither because they are the seed of Abraham, are they all children; but in Isaac shall thy seed be called : that is. They who are the children of the flesh ; these are not the children ot^ God, but the children of the promise are counted for their seed." (Rom. ix. 6, 7, 8.) This word all, therefore, must be limited and enlarged, as the truth and argument for the sake of which it is used, will bear ; else we shall abuse scriptures and readers, and ourselves, and all. "And I, if I be lifted up from the earth." said Christ, " will draw all men after me." (John xii. 32.) Can any one imagine, that by all, in thi.s place, he should mean ail and every indi- vidual man in the world, and not rather that all that is consonant to the scope of the place? And if, by being "lifted up from the earth," he means, as he should seem, his being taken up into heaven ; and if, by "drawing all men after him," he meant a drawing them into the place of glory; then must he mean by all men, those, and only those, that shall in truth be eternally saved from the wrath to come : "For God hath concluded them all in un- belief, that he might have mercy upon all." (Rom. xi, 32.) Here again you have all and all, two alls: but yet a greater dispar- ity between the all made mention of in the first place, and that all made mention of in the second. Those intended in this text are the Jews, even all of them, by the first all that you find in the words. The. second all, doth also intend the same peo- ple ; but yet only so many of them as God will have mercy upon. " He hath conclud- ed them all in unbelief, that he might have i52 COME, AND WELCOME, TO JESUS CHRIST. mercy upon all." The all also in the text, is likewise to be limited to be saved, and tliem only. But again,' The word giveth, or hath given, must be restrained, after the same manner, to the same limited number : '■ all that the Father giveth me.'' Not all that are given, if you take the gift of the Father to the Son, in the largest sense ; for in that sense there are many given to him that shall never come uiuo him : yea, many were given unto him, that he will cast out. I shall therefore first show you the truth of this, and then in what sense the gift in the text must be taken. First, That all that are given to Christ, if you take the gift of the Father tc him, in the largest sense, cannot be intended in the text, is evident. 1. Because then all the men, yea, all the things in the world, must be saved. "All things," said he, "are delivered unto me by the Father." (Matt. xi. 27.) This, I think, no rational man in the world will conclude: Therefore the gift intended hi the text, must be restrained to some ; to a gift that is given by way of speciality by the Father to the Son. 2. It must not be taken for all, that in any sense are given by the Father to him, because the Father hath given some, yea, many, to him, to be dashed in pieces by him. " Ask of me." said the Father to him, " and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession." But what must be done with tliem? must he save them all? No; "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." (Ps. ii.) This method he useth not with thera that he saved by his grace, but those that him- self and saints shall rule over in justice and severity, (Rev. ii. 26, 27:) yet, as you see, they are given to him ; therefore the gift intended in the text, must be restrained to some, to a gift that is given by way of speciality by the Father to the Son. In Psalm xi. he saiili plainly, that some are given to him that he might destroy them : " Thou hast given me the necks of mine enemies, that I might destroy them that hate me." (v. 40.) Those therefore, cannot be of the number of those that are said to be given in the text; for those, even ail of them, shall come to him, and he will in no icise cast out. 3. Some are given to Christ, that he by them might bring about some of his high and deep designs in the world. Thus Ju- das was given to Christ, to wit, that by him, even as he was determined before, he might bring about his death, and so the salvation of his elect by his blood. Yea, and Judas must so manage this bueinese. as that he must lose himself for ever in bringing it to pass. Therefore the Lord Jesus, even his losing of Judas, applies himself to the judgment of his Father, if he had not in that thing done thai which was right, even in suffering of Judas so to bring about his master's death, as that he might by Eo doing bring about his own eternal damnation also. " Those" said he, " that thou gavest me, have I kept, and none of them is lost, but the son of perdition, that the scriptures might be fulfilled." (John xvii. 12.) Let us then grant that Judas was given to Christ, but not as those made mention of in the text ; for then he should not have fail- ed to have been so received by Christ, and kept to eternal life. Indeed he was given to Christ; but he was given to him to lose him, in the way that I have mentioned be- Ibre ; he was given to Christ, that he by him might bring about his own death, ag was before determined ; and that in the overthrow of him that did it. Yea, he must bring about his dying for us in the losa of the instrument that betrayed him, that he might even fulfil the scripture in his de- struction, as well as in the salvation of the rest. "And none of them is lost, but the sou of perdition, that the scripture might be fulfilled." The gift therefore in the text must not be taken in the largest sense, but even as the words will bear, to wit, for such a gift as he acccpteth, and promiseth to be an ef- fectual means of eternal salvation too. " All that the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out." Mark! They shall come that are special given unto me ; and they shall by no means be rejected : For this is the substance of the text. Those, therefore, intended as the gift in the text, are those that are given by cove- nant to the Son ; those that in other places are called the elect, the chosen, the sheep, and the children of the proinise, &c. These be they that the Father hath giv- en to Christ to keep them ; those that Christ hath promised eternal life unto ; those to whom he hath given his word, and that he will have with him in his kingdom to behold his glory. " This is the will of the Father that hath sent me, that of all he hath given me, I should lose nothing, but should raise it up again at the last day. And I give unto them eternal life, and they shall never perish ; neither shall any man pluck them out of my hand. My Father that gave them me, is greater than all : And no man is able to pluck them out of my Father's hand. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Thine COME, AND WELCOME, TO JESUS CHRIST. 153 they were and thou gavest them me, and they have kept thy word ; I pray for them ; I pray not for the world, but for those that thou hast given me ; for they are thine. And all mine are thine, and thine are mine : and I am glorified in them." " Keep through thine own name those whom thou hast given me, that they may be one as we are. Father I will, that those whom thou hast given me, may be with me where I am, that they may behold my glory, which thou hast given me ; for thjou lovedst me before the foundation of the world." (John ii. 39 : chap. x. 58 ; and chap. xvii. 1, 6, 9. 10, 24.) All these sentences are of the same im- port with the text; and the alls and the many, those, they, &c. in these several say- ings of Christ, are the same with all the given in the text; "All that the Father gaveth." So that, as I said before, the word all, as also other words, must not be taken in such sort as our foolish fancies or ground- less opinions will prompt us to, but do ad mit of an enlargement or a restriction, ac cording to the true meaning and intent of the text We must therefore diligently consult the meaning of the text, by compar- ing it with the other sayings of God ; so shall we be better able to find out the mind of the Lord, in the word which he has given us to know it by. " All that the Father giveth."— By this word Father, Christ describeth the person giving; by which we may learn several useful things : 1. That the Lord God, and Father of our Lord Jesus Christ, is con cerned with the Son in the salvation of his people. True, his acts, to our salva tion, are diverse from those of the Son ; he was not capable of doing that, or those things for us, as did the Son ; he died not, he spilt not blood for our redemption, as the Son ; but yet he hath a hand, a great hand in our salvation too. As Christ saith The Father himself loveth you," and his love is manifest in choosing of us, in giv ing of us to his Son ; yea, and in giving his Son also to be a ransom for us. Hence he is called, " The Father of all mercies, and the God of all comfort," For even the Father hath himself found out, and made way for his grace to come to us through the sides, and the heart-blood of his well beloved Son. (Col. i. 12.) The Father therefore is to be remembered and adored as one having a chief hand in the salvation of sinners. "We ought to give thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light; for the Father sent the Son to be the Saviour of the world. (Col. i. 12. 1 Johji iv. 14.) As also we see in Vol. 3.— T. the text, the Father giveth the sinner to save him. 2. Christ Jesus the Lord, by this word Father, would familiarize this giver to us. Naturally the name of God is dreadful to us, especially when he is discovered to us by those names that declare his justice, ho- liness, power and glory ; but now this word Father is a familiar word, it frighteth not the sinner, but rather inclineth his heart to love, and be pleased with the remembrance of him. Hence Christ also, when he would have us to pray with Godly boldness, puts this word Father into our mouths, saying, when ye pray, " Our Father which art in heaven ;" concluding thereby, that by the familiarity that by such a word is intimated, the children of God may take more bold- ness to pray for, and ask great things, I myself have often found, that when I can say but this word Father, it doth me more good than if I called by any other scrip- ture name. It is worth your noting, that to call God by his relative title, was rare among the saints in Old-Teetament times. Seldom do you find him called by this name, no, sometimes not in three or four books ; but now in New-Testament times, he is called by no name so often as this, both by the Lord Jesus himself, and by the apostles afterwards. Indeed the Lord Je- sus was he that first made this name com- mon among the saints, and that taught them, both in their discourses, their pray- ers, and in their writings, so much to use it ; it being more pleasing to, and discov- ering more plainly our interest in God, than any other expression ; for by this one name we are made to understand that all our mercies are the offspring of God, and that we also that are called, are his chil- dren by adoption. " All that the Father giveth.— This word giveth is out of Christ's ordinary dialect, and seemeth to intimate, at the first sound, as if the Father's gift to the Son was not aji act thai is past, but one that is present and continuing ; when indeed this gift was bestowed upon Christ when the covenant, the eternal covenant, was made between them before all worlds. Wherefore, in those in other places, when this gift is men- tioned, it is still spoken of as an act that is past : As, All that he hath given me ; to as many as thou hast given me : thou gav- est them me, and these which thou hast giv- en me. Therefore of necessity this must be the first and chief sense of the text; I mean of this giveth, otherwise the doctrine of election, and of the eternal covenant which was made between the Father and the Son, (in which covenant this gift of the Father is most certainly comprised,) will be shaken, or at leastwise questionable by 154 COME, AND WELCOME, TO JESUS CHRIST. erroneous and wicked men : for they may Bay, that the Father gave not all those to Christ that shall be saved, before the world was made ; for that tliis act of giving is an act of continuation. But again, this word g-iveth is not to be rejected ; lor it hath its proper use, and may signify to us, 1. That though the act of giving among men doth admit of the time past, or the time to oome, and is to be spoken of with reference to such time ; yet with God it is not so. Things past, or things to come are always present with God, and with his Son Jesus Christ: "He calleth things that are not" that is, to us, " as though they were." And again, " Known unto God are all his works from the foundation of the world." All things to God are pres- ent, and so the gift of the Father to the Son, although to us, as is manifest by the word, it is an act that is past, (Rom. iv. 17. Acts XV. 10.) 2. Christ may express himself ihus, to show, that the Father hath not only given him this portion in the lump, before the world was, but that those that he had so given, he will give him again ; that is, will bring them to him at the time of their con- version ; for " the Father bringeth them to Christ." (John vi. 44.) As it is said, " She shall be brought un- to the king in raiment of needle-work ;" that is, in the righteousness of Christ; for it is God imputeth that to those that are saved. (Psalm xlv. 14; 1 Cor. i.) A man giveth his daughter to such a man, first in order to marriage, and this respects the time past ; and he giveth her again at the day appointed in marriage : And in this last sense, perhaps, the text may have a meaning ; that is, that all that the Father hath (before the world was) given to Jesus Christ, he giveth them again to him, in the day of their espousals. Things that are given among men, are oft-times best at first, to wit, when they are new ; and the reason is, because all earthly things wax old : but with Christ it is not so : Thir? gift ol" the Father is not an old and delbrmed, and unpleasant in his eyes; and thereibre to him it is always new. When the Lord spake of giving the land of Canaan to the Israelites, he saith not, that he had given, or would give it to them, but thus: '-The Lord thy God giveth thee this land." (Deut. xi. 13.) Not but that he had given it to them, while they were in the loins of their fathers, hun- dreds of years before. Yet he saith noia he giveth it to them ; as if they were now also in the very act of taking possession, when as yet they were on the other side of Jordan. What then should be the mean- ing? Why, 1 take it to be this : That the land should be to them always as new; as new as if they were taking possession therefore but now. And so is the gift of the Father mentioned in the text to the Son ; it is always new, as if it were always new. "All that the Father giveth me." In these words you find mention made of two persons, the Father and the Son : the Fath- er giving, and the Son receiving or accept- ing of this gift. This then, in the first place, clearly demonstrateth, that tlie Fath- er and the Son, though they, with tlie Holy Ghost, are one and the same eternal God ; yet as to their personahty, are distinct. The Father is one, the Holy Spirit is one. But because there is in this text mention made but of two of the three, therefore a word about these two. The giver and receiver cannot be the same person in a proper sense, in the same act of giving and receiving. He that giveih, giveth not to himself but to another : the Father giveth not to the Father, to wit, to himself, but to the Son } the Son receiveth not of the Son, to wit, of himself, but of the Father ; so when the Father giveth commandment, he giveth it not to himself, but to another; as Christ saith. He hath given me a commandment, (John xii. 49.) So again, " I am one that bear witness of myself, and $he Father that sent me, beareth witness of me." Further, here is something implied that is not expressed, to wit, that the Father hath not given all men to Christ; that is, in that sense as is intended in the text, though in a larger, as was said before, he hath given him every one of them ; lor then all should be saved ; he hath there- fore disposed of some another way. He gives some up to idolatry ; he gives some up to uncleanness, to vile affections, and to a reprobate mind. Now these he dispos- eth of in his anger, for their destruction, (Acts vii. 42. Rom. i. 24, 26. 28.) that they may reap the fruit of their doings, and be filled with the reward of their own ways. But neither hath he thus disposed of all men ; he hath even of mercy reserved some from thy judgments, and those are they that he will pardon, as he saith " For I will pardon them whom I reserve." (Jer. i. 20.) Now these he hath given to Jesus Christ by will, as a legacy and portion. Hence the Lord Jesus says, " This is the Father's will which hath sent me, tJiat of all which he hath given me, I should lose nothing, but should raise it up again at the last day." The Father therefore, in giving of them to him to save them, must needs declare unto us these following things: ]. That he is able to answer this design of God, viz. to save them to the uttermost sin, the utterniost temptation, &c. (Heb. COME, AND WELCOME, TO JESUS CHRIST. I55 vii. 25.) Hence he is said to " lay help on one that is mighty, mighty to save ;" and hence it is again, that God did even of old promise to send his people a Saviour, a great one. (Psalm Ixxxix. 19. Isa. Ixiii. 1.) To save is a great work, and calls for Almightiness in the undertaker ; hence he is called the "Mighty God, the Wonder ful Counsellor," &c. Sin is strong, Satan is also strong, death and the grave are strong, and so is the curse of the law; therefore it follows, that this Jesus must needs be by God the Father accounted al- mighty, in that he hath given his elect to him to save them, and deliver them from these, and that in despite of all their force and power. And he gave us testimony of this his might, when he was employed in that part of our deliverance that called for a declaration of it. He abolished death ; he destroyed him that had the power oi death ; he had finished sin, and made an end of it, as to its damning effect upon the persons that the Father hath given him ; he hath vanquished the curse of the law, nailed it to his cross, and made a show of these things openly, (2 Tim. i. 10 ; Heb. ii. 14, 15; Hos. xiii. 14; Dan. ix. 24; Gal. iii. 13 ; Col. ii. 14, 15.) Yea, and even now, as a sign of his tri- umph and conquest, he is alive from the dead, and hath the keys of hell and death in his own keeping, (Rev. i. 18.) 2. The Father's giving of them to him to save them, declares unto them that he is and will be faithful in his office of Media- tor, and that therefore they shall be secur- ed from the fruit and wages of their sins. which is eternal damnation, by his faithful execution of it. And indeed it is said, even by the Holy Ghost himself, " That he is faithful to him that appointed him ;" that is, to this work of saving those that the Father hath given him for that pur- pose; as "Moses was faithful in all his house." Yea, and more faithful too ; for Moses was faithful in God's house, but as a servant; "but Christ as a Son over his own house." (Heb. iii.) And therefore this man is counted worthy of more glory than Moses, even upon this account, because more faithful than he, as well as because of the dignity of his per- son. Therefore in him, and in his truths and faithfulness, God rested well pleased, and put all the government of his people upon his shoulders. Knowing, that nothing shall be wanting in him, that may any way perfect the design. And of this he, to wit, the Son, hath already given a proof: For when the time was come, that his blood was by divine justice required for their redemption, washing, and cleansing. if it had been water out of a vessel ; not sticking to part with his own life, that the life which was laid up for his people in heaven might not fail to be bestowed on them. And upon this account, as well as upon any other, it is that God callelh him the " righteous servant." (Isa. liii.) For his righteouness could never have been complete, if he had not been to the utter- most faithful to the work he undertook ; it is also because he is faiihful and true, that in righteousness he doth judge and make work for his people's deliverance. He will faithfully perform this trust reposed in him : The Father knows this, and hath therefore given his elect unto him. 3. The Father giving of them to him, to save them, declares that he is, and will be gentle and patient towards them, under all their provocations and miscarriages. It is not to be imagined, the trials and prov- ocations that the Son of God hath all along had with these people that hath been given to him to save: indeed he is said to be a tried stone ; for he has been tried, not only by the devil, guilt of sin, death, and the curse of the law, but also by his people's ignorance, unruliness, falls into sin, and declining to errors in lite and doctrine. Were we but capable of seeing how the Lord Jesus had been tried even by his peo- ple, ever since there was one of them in the world, we should be amazed at his patience and gentle carriages to them. It is said, indeed, •' The Lord is very pitiful, slow to anger, and of great mercy : and, indeed, if he had not been so, he could never have endured their manners as he has done from Adam hitherto. Therefore is his pity and bowels towards his church preferred above the pity and bowels of a mother towards her child. " Can a woman forget her suckling child, that she should not have compassion on the son of her womb ? Yea, they may forget, yet I will not forget thee, saith the Lord." (Isa. xlix. 157) God did once give Moses, as Christ's servant, a handful of his peojple, to carry them in his bosom, but no farther than from Egypt to Canaan ; and this Moses, as is said of him by the Holy Ghost, was the meekest man that was then to be found on the earth ; yea, and he loved the peo- ple at a very great rate ; yet neither would his meeknes's nor love hold out in this work ; he failed and grew passionate, even to provoking his God to anger under this work. " And Moses said unto the Lord, Wherefore hast thou afflicted thy servant ?" But what was the affliction! Why, the Lord hath said unto him, " Carry this peo- ple in thy bosom as a nursing father bear- eth his sucking child, unto the land that he as freely poured it out of his heart as 'he eware unto their fathers." And how 156 COME, AND WELCOME, TO JESUS CHRIST. tlien ? " Not I," says Moses, " I am not able to bear all this people alone, because it is too heavy for me : If thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight ; and let me not see my wretchedness." (Numb, xi. 11, 12,, 13, 14.) God gave them to Mo- ses, that he might carry (hem in his bosom, that he might show gentleness and pa- tience towards them, under all the provo- cations wherewith they would provoke him from that time till he had brought them to their land ; but he failed in the work ; he could not exercise it, because he had not that sufficiency of patience towards ihem : But now it is said of the person speaking in the text, " That he shall gather his lambs ■with his arm, and shall carry them in his bosom, and shall gently lead them that are •wilh young. (Isa. xl. 10, 11;) intimating that this was one of the qualifications that God looked for, and knew was in him, when he gave his elect to him to save them. 4. The Father giving of them to him to save them, declares that he hath a sufficien- cy of wisdom to wage wiih all those diffi- culties that would attend him in his bring- ing of his sons and daughters unto glory. (1 Cor. i. 30.) "He hath made him to us to be wisdom ;" yea, he is called wisdom itself. And God said moreover, That " he shall deal prudently." (Isa. lii. 13.) And, indeed, he that shall take upon him to be the Saviour of the people, had need be ■wise, because their adversaries are subtle above any. Here they are to encounter ■with the serpent, who for his subtlety out- witted our father and mother, when tlieir wisdom was at the highest. (Gen. iii.) But if we talk of wisdom, our Jesus is wise, wiser than Solomon, wiser than all men, wiser than all angels ; he is even the wns- dom of God. Christ is the wisdom of God. (Col. i. 1.) And hence it is that he turn- eth sin, temptations, persecutions, falls, and all things, for good unto his people. (Rom. viii.) Now these things thus concluded on, do show us also the great and wonderful love of the Father, in that he should choose out one every way so well prepared for the work of man's salvation. Herein indeed perceive we the love of God. Hiram gathered, that God loved Israel, because he had given them such a king as Solomon, (2 Chron. ii. 11;) but how much more may we behold the love that God hath bestowed upon us, in that he hath given us to his Son, and zdso given his Son for us. "All that the Father giveth me" shall come. In these last words there is closely inserted an answer unto the Fathers end in giving of his elect unto Jesua Christ. The Father's end was, that they might come to him, and be saved by him ; and that, says the Son, shall be done ; neither sin nor Satan, neither flesh nor world, neither wisdom nor lolly, shall hinder their coming to me. " They shall come to me, and him that cometh to me, I will in no wise cast out." Here therefore the Lord Jesus positively determineth to put forth a sufficiency of all grace, as shall etiectually perform his promise. " They shall come :" that is, he shall cause them to come, by infusing of an effectual blessing into all the means that shall be used to that end. As was said to the evil spirit that vs^as sent to per- suade Ahab to go and fall at Ramoth-Gil- ead ; " Go : thou shalt persuade him and prevail also ; go forth, and do so," (1 Kings, xxii. 22 ;) so will Jesus Christ say to the means that shall be used for the bringing of those to him that the Father hath given him. I say, he will bless it effectually to this very end ; it shall persuade them, and shall prevail also ; else, as I said, the Fath- er's end would be frustrate ; for the Fath- er's will is, that " of all that he hath given him, he should lose nothing, but should raise it up at the last day ;" in order next unto himselt", Christ the first-fruits, after- wards those that are at his coming. (1 Cor. XV.) But this cannot be done, if there should fail to be a work of grace effectual- ly wrought, though but in any one of them. But this shall not fail to be wrought in them, even in all the Father hath given him to save. " All that the Father hath givea me. shall come unto me," &c. But to speak more distinctly to the words, " they shall come," two things I would show you from these words : 1. What it is to come to Christ. 2. What force there is in this promise, to make them come to him. 1st. I would show you what it is to come to Christ. This word come must be un- derstood spiritually, not carnally ; for many come to him carnally, or bodily, that had no saving advantage by him : multitudes did thus come unto him in the days of his flesh, yea, innumerable companies. There is also at this day a formal customary com- ing to his ordinances, and way of worship, which availeth not any thing; but with them I shall now meddle ; for they are not intended in the text. The coming, then, intended in the text, is to be understood of the coming of the mind to him, even the moving of the heart towards him ; I say the moving of the heart towards him, from a sound sense of the absolute want that a man hath of him for his justification and salvation. This description of coming to Christ di- videth itself into two heads : 1. That com- mg to Christ is a moving of the mind COME, AND WELCOME, TO JESUS CHRIST. I57 towards him; 2. That it is a moving of the mind towards him, from a sound sense of the absolute want that a man hath of him for his justification and salvation. To speak to the first, That it is a mov- ing of the mind towards him. This is ev- ident, because coming hilher or thither, if it be vokmtary, is by an act of the mind or will ; so coming to Christ is through the inclining of the will. " Thy people shall be willing." Psal. cxl. 3. This willing- ness of heart it is which sets the mind a moving after, or towards him. The church expresseth this moving of her mind towards Christ, by the moving of her bowels. " My beloved put in his hand by the hole of the door, and my bowels were moved for him." Song v. 4. "My bowels;" the passions of my mind and affections ; which passions of the affections are ex- pressed by the yearning and sounding of the bowels, the yearning and passionate working of them ; the sounding of them, or their making a noise for him. Gen. xliii. 30; 1 Kings iii. 26; Isa. xvi. 11. This then is the coming to Christ, even a moving towards him with the mind, "And it shall come to pass, that every thing that liveth, which moveth whitherso- ever the water shall come, shall live." The water in this text is the grace of God in the doctrine of it. The living things are the children of men ; to whom the grace of God, by the gospel, is preach- ed. Now, saith he, "every living thing which moveth whither^ever the water shall come, shall live." And see how this word " moveth" is expounded by Christ himself, in the book of Revelation. " The Spirit and the bride say, Come ; and let him that heareth say, Come. And let him that is athirst, come. And whosoever will, (that is willing,) let him take of the water of life freely." Rev. xxii. 17. So that to move in thy mind and will af- ter Christ, is to be coming to him. There are many poor souls that are coming to Christ, that yet cannot tell how to believe it, because they think that coming to him is some strange and wonderful thing ; and indeed so it is : but I mean, they overlook the inclination of their will, the moving of their mind, and the sounding of their bow- els after him ; and count these none of this strange and wonderful thing; when indeed it is a work of the greatest wonder in this world, to see a man who is sometimes dead in sin, possessed of the devil, an en- emy to Christ and all things spiritually good ; I say, to see this man moving with his mind after the Lord Jesus Christ, is one of the highest wonders in the world. 2. It is moving of the mind towards him, from a sound sense of the absolute want that a man hath of him for his justification and salvation. Indeed, without this sense of a lost condition without him, there will be no moving of the mind towards him : A moving of their mouth there may be ; " With their mouth they show much love." Ezek. xxxiii. 31. Such a people as this will come as the true people cometh; that is, in show and outward appearance : And they will sit before God's ministers, as his peo- ple sit before them ; and they will hear his words too, but they will not do them ; that is, will not come inwardly with their minds : " For with their mouth they show much love, but their heart (or mind) goeth after their covetousness." Now all this, because they want an effectual sense of the misery of their state by nature ; lor not till they have that, will they in their mind move after him. Therefore, thus it is said con- cerning the true comers, " At that day the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts of the land of Egypt, and shall worship the Lord in his holy mountain, at Jerusalem." Isa. xxvii. 13. They are then (as you see) the outcast, and those that are ready to perish, that indeed have their minds effectually moved to come to Jesus Christ. This sense of things was that which made the three thousand come, that made Saul come, that made the jailer come, and that indeed makes all others come, that come effectual- ly. Acts ii. 2, 16. Of the true coming to Christ, the three lepers were a famous semblance, of whom you read, 2 Kings vii. 3, &c. The famine in those days was sore in the land, there was no bread for the people ; and as fot that sustenance that was, which was asses' flesh, and doves' dung, that was only in Samaria; and of these the lepers had no share, for they were thrust without the city. Well, now they sat in the gate of the city, and the hunger was, as I may say, making his last meal of them ; and being there- fore half dead already, .what do they think of doing ? Why first, they display the dis- mal colors of death before each other's faces, and then resolve what to do, saying, " If we say we will go into the city, then the famine is in the city, and we shall die there ; if we sit still here we die also : Now therefore come, let us fall into the host of the Syrians, if they save us alive we shall live ; if they kill us we shall but die." Here now Avas necessity at work, and this necessity drove them to go thither for life, whither else they would never have gone for it. Thus it is with them that in truth come to Jesus Christ: deatli is before them, they see it, and feel it ; he is feeding upon them, and will eat them quite up, if they come not to Jesus Christ; and therefore they come, even of necessity, being forced tliere- 158 COME, AND WELCOME, TO JESUS CHRIST, to by that sense they have of their being utterly and everiastingly undone, if they find not safety in him. These are they tliat will come : Indeed, these are they that are invited to come. "Come unto me all ye that labor and are heavy laden, and I will give you rest." Matt. xi. 28. , Take two or three things to make this more plain ; to wit, That coming to Christ floweth from a sound sense of the absolute need that a man hath of him, as afore. 1. " They shall come with weeping, and with supplication will I lead them ; I will cause them to walk by rivers of waters in a plain way wlierein they shall not stum- ble." Jer. xxxi. 9. Mind it ! they come with weeping and supplication ; they come with prayers and tears. Now prayers and tears are the effects of a right sense of the need of mercy. Thus a senseless sinner cannot come, he cannot pray, he cannot cry, he cannot come sensible of what he sees not, nor feels. " In those days, and at that time, the children of Israel shall come ; they and the children of Judah together, going and weeping ; they shall seek the Lord their God ; they shall ask tlieir way to Zion, with their faces thitherward, say- ing, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten." Jer. 1. 4, 5. 2. This coming to Christ, it is called a running to him, a flying to him ; a flying to him from wrath to come. By all which terms is set forth the sense of the man that comes ; to wit, That he is affected with the sense of his sin, and the death due thereto ; that he is sensible that the avenger of blood pursues him ; and that therefore he is cut off", if he makes not speed to the Son of God for life. Matt. iii. 7 ; Ps. cxliii. 9. Flying is the last work of a man in danger ; all that hear of danger do not fly ; no, not all that see themselves in danger ; all that liear of danger will not fly. Men will con- sider if there be no other way of escape before they fly. Therefore, as I said, flying is the last thing. When all refuge fails, and a man is made to see that there is no- thing left him but sin, death, and damna- tion, unless he flies to Christ for life ; then he flies, and not till then. 3. That the true coming is from a sense of an absohite need of Jesus Christ to save, &c. is evident by the outcry that is made by them to come, even as they are coming to him. Matt. xiv. 30; Acts ii. 37; Acts xvi. 30. " Lord save me, or I perish ;" " Men and brethren, what shall we do ?" " Sirs, what must I do to be saved ?" and the like. This language doth sufficiently discover that the truly-coming souls are souls sensible of their need of salvation by Jesus Christ ; and moreover, that there is nothing else that can help them but Christ. 4. It is yet farther evident by these few things that follow : It is said, that such are pricked in their hearts, that is, with the sen- tence of death by the law ; and the least prick in heart kills a man. Acts ii. 37. Such are said, as 1 said before, to weep, to tremble, and to be astonished in themselves at the evident and unavoidable danger that attends them, unless they fly to Jesus Christ. Acts ix. 16. 5. Coming to Christ is attended with an honest and sincere forsaking all for him, " If any man come unto me and hateth not his father and mother, and wife and chil- dren, and brethren and sisters, yea, and his own life also, he cannot be my disciple ; and whosoever doth not bear his cross and come after me, cannot be my disciple." Luke xiv. 26, 27. By these and the like expressions else- where, Christ describeth the true comer, or the man that indeed is coming to him ; he is one that casteth all behind his back ; he leaveth all, he forsaketh all, he hateth all things that would stand in his way to hin- der his coming to Jesus Christ. There are a great many pretended comers to Jesus Christ in the world. And they are much like to the man you read of in Matt. xxi. 30, that said to his Father's bidding, '• I go, Sir, and went not." I say, there are a great many such comers to Jesus Christ ; they say, when Christ calls by his gospel, I come. Sir ; but still they abide by their pleasure and carnal delights. They come not at all, only they give him a courtly compliment ; but he takes notice of it, and will not let it pass for any more than a lie ; he said, " I go. Sir, and went not," he dis- sembled and lied. Take heed of this, you that flatter yourselves with your own de- ceivings. Words will not do with Jesus Christ: Coming is coming, and nothing else will go for coming with him. Before I speak to the other head, I shall answer some objections that usually lie in the way of those that in truth are coming to Jesus Christ. Objection 1. Though I cannot deny, but my mind runs after Christ, and that too as being moved thereto from a sight and con- sideration of my lost condition, for I see without him I perish, yet I fear my ends are not right in coming to him. Question. Why, what is tliine end in com- ing to Christ ? Answer. My end is, that I might have life, and be saved by Jesus Christ. This is the objection" ; well, let me tell thee, that to come to Christ for life, and to be saved, although at present thou hast no other end, is a lawful and good coming to Jeeus Christ. This is evident, because COME, AND WELCOME, TO JESUS CHRIST- I59 Christ propoundeth life as the only argu- ment to prevail with sinners to come to him, and so also blameth them because they come not to him lor life. " And ye will not come to me that ye might have life," (John V. 3.) Besides t]jere are many other scriptures whereby he allureth sinners to come to him, in which he propoundeth no- thing to them but their safety. As, " He that believeth in him shall not perish ;" "he that believeth is passed from death to life." " He that believeth shall be saved ;" "he that believeth on him is not condemn- ed." And believing and coming are all one. So that you see to come to Christ for life, is a lawful coming and good. In that he believeth, that he alone hath made atonement for sin. Rom. ii. And let me add over and above, that for a man to come to Christ for life, though he come to him for nothing else but life, it is to give much honor to him. 1st. He honoreth the word of Christ, and consenteth to the truth of it ; and that in these two general heads. 1. He consenteth to the truth of all those sayings iJiat testify, that sin is most abomi- nable in itself, dishonorable to God, and damnable to the soul of man ; for thus saith the man that cometh to Jesus Christ. Jer. xhv. 4; Rom. ii. 23 j chap. vi. 23; 2 Thess. ii. 12. 2. In that he believeth, as the word hath said, that there is in the world's best things, righteousness and all, nothing but death and damnation ; for so also says the man that comes to Jesus Christ for life. Rom. vii. 24, 25 ; chap. viii. 2, 3 ; 2 Cor. iii. 6, 7, 8. 2dly. He honoreth Christ's person, in that he believeth that there is life in him, and that he is able to save him from death, hell, the devil, and damnation ; for unless a man believes this, he will not come to Christ for life. Heb. vii. 24, 25. 3dly. He honoreth him, in that he be- lieveth that he is authorized of the Father to give life to those that come to him for it. John V. 11, 12; chap. xvii. 1, 2. 4thly. He honoreth the priesthood of Jesus Christ. 1. In that he believeth that Christ- hath more power to save from sin by the sacri- fice that he hath offered for it, than hath all law, devils, death, or sin, to condemn : He that believes not this, will not come to Je- sus Christ for life. Acts xiii. 33 ; Heb. ii. 14, 15; Rev. i. 17, 18. 2. In that he believeth that Christ ac- cording to his office, will be most faithful and merciful in the discharge of his office. This must be included in the faith of him that comes for lite to Jesus Christ. 1 John ii. 1, 2, 3; Heb. ii. 17, 18. ^ othly.^ Further, He that cometh to Jesus Christ tor life, taketh part with him against sin, and against the ragged and imperfect righteousness of the world! yea, and against false Christs, and damnable errors, that set themselves against the worthiness of his merits and sufficiency. This is evident, for that such a soul singleth Christ from them all, as the only one that can save. 6thly. Therefore as Noah, at God's com- mand, thou preparest this ark, for the sav- ing of thyself, by which also thou condemn- est the world, and art become heir of the righteousness which is by faith, (Heb. xi. 7,) wherefore coming sinner be content ; he that cometh to Jesus Christ believeth too that he is Avilling to show mercy to, and have compassion upon him (though un- worthy) that comes to him for life. And therefore thy soul lieth not only under a special invitation to come, but under a promise too of being accepted and forgiv- en. -Matt. xi. 28. All these particular parts and qualities of faith, are in that soul that comes to Jesus Christ for life, as is evident to any indiffer- ent judgment. For, will he that believeth not the testimo- ny of Christ concerning the baseness of sin, and the insufficiency of the righteousness of the world, come to Christ for life? No. He that believeth not the testimony of the word comes not; he that believeth that there is life any where else, comes not ; he that questions whether the Father hath given Christ power to forgive, comes not : he that thinketh that there is more in sin, in the law, in death, and the devil, to des- troy, than there is in Christ to save, comes not : he also that questions his faithful man- agement of priesthood for the salvation of sinners, comes not. Thou, then, that art indeed the coming sinner, believest thou this ? True, perhaps thou dost not believe with that assurance, nor hast thou leisure to take notice of thy faith as to these distinct acts of it; but yet _ all this faith is in him coming to Christ foi*? life. And the faith that thus worketh, is the faith of the best and purest kind ; be- cause this man comes alone as a sinner, and as seeing that life is to be had only in Jesus Christ. Before I conclude my answer to this ob- jection, take into thy consideration these two things : 1st. That the cities of refuge were erect- ed for those that were dead in the law, and that yet would live by grace, even for those that were to fly thither for life from the aveng- er of blood that pursueth after them. And it is worth your noting, that those that were upon their flight thither, are in a peculiar manner called the people of God. "Cast ye up, cast ye up, (saith God,) prepare ye the way ; take up the stumbling-block out of the way of my people." lea. Ivii. 14. 160 COME, AND WELCOME, TO JESUS CHRIST. This is meant of preparing the way to the city of refuge, that the elayers might escape thither ; wiiich flying slayers are here, by way of speciality, called the people of God ; even those of them that escaped thither for life. 2dly. Consider that ol" Ahab, when Ben- hadad sent to him for life, saying, " Thus eaith thy servant Benhadad, I pray thee let me live." Though Benhadad had sought the crown, kingdom, yea, and also the life of Ahab, yet how etfectually doth Benha- dad prevail with him ! Is Benhadad yet aUve ? saith Ahab, He is my brother ; yea, " go ye, bring him to me : So he made him ride in his chariot." 1 Kings xx. Coming sinner, what tliinkest thou? If Jesus Christ had as little goodness in him as Ahab, he might grant an humble Ben- hadad life ; thou neither begettest of him his crown and dignity ; life, eternal life will serve thy turn. How much more then shalt thou have it, since thou hast to deal with him who is goodness and mercy itself! yea, since thou art also called upon, yea, greatly encouraged by a promise of life, to come unto him for lite ! Read also these scriptures. Numb. xxxv. 11, 14, 15; Josh. XX. 1—6.; Heb. vi. 16, 21. Objection 2. When I say I only seek my- self, 1 mean I do not find that I do design God's glory in mine own salvation by Christ, and that makes me fear I do not come aright. A)iswer. Where doth Christ Jesus require such a qualification of those that are com- ing to him for life ? Come thou for life, and trouble not thy head with such objec- tions against thyself; and let God and Christ alone to glorify themselves in the salvation of such a worm as thou art. The Father saith to the Son, " Thou art my ser- vant, O Israel, in whom I will be glorified." God propoundeth life to sinners, as the ar- gument to prevail with them to come to 'him for lile ; and Christ says plainly, " I am come that ye might have life." John xii. 10. He hath no need of thy designs, though thou hast need of his eternal life, pardon of sin, and deliverance from wrath to come; Christ propounds these to thee. and these be the things that thou hast need of: besides, God will be gracious and mer- ciful to worthless, undeserving wretches ; come then as such an one, and lay no stum- bling-block in the way to him, but come to him Ibr lite, and live. John v. 34 ; chap. X. 10 ; and chap. iii. 36; Matt. i. 21 ; Pro v. viii. 36, 37 ; 1 Thes. xi ; John xi. 25, 26. When the gaoler said, " Sirs, What must-I do to be saved ?" Paul did not so much as once ask him, what is your^nd in this ques- tion ; do you design the glory of God in the salvation of your soul ? He had more wit: he knew that such qufptions as these would have been but fools' baubles, about instead of a sutficient salve to so weighty a question "as this. Wherelbre, since this poor wretch lacked salvation by Jesua Christ, I mean to be saved from hell and death, which he knew (now) was due to him for the sins that he had committed, Paul bids him, like a poor condemned simier as he was, to proceed still in this his way of self seeking, saying, "Believe on the Lord Jesus Christ, and thou shalt be saved." Acts xvi. 30, 31, 32. I know that after- wards thou wilt desire to glorify Christ by walking in the way of his precepts ; but at present thou wantest life : the avenger of blood is behind thee, and the devil like a roaring lion is behind thee ; well, come now, and obtain life from these ; and when thou hast obtained some comfortable per- suasion that thou art made partaker of life by Christ, then, and not till then, thou wilt say, " Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and Ibrget not all his benefits ; who forgiveth all thine iniquities, and healeth all thy diseases ; who redeemeth thy lile from destruction, and crowneth thee with loving-kindness and tender mercies." Ps. ciii. 1 — 6. Objection 3. But I cannot believe that I am come to Christ aright, because sometimes I am apt to question his very being and of- fice to save. Thus to do is horrible ; but mayest thou not judge amiss in this matter? How can I judge amiss, when I judge as I feel ? Poor soul 1 Thou mayest judge amiss for all that. Why, saith the sinner, I think that these questionings come I'rom my heart. Answer. Let me answer : That which comes from thy heart, comes from thy will and afi'ections, from thyunderstanding, judg- ment, and conscience, for these must acqui- esce in thy questioning, if thy questioning be with thy heart. And how sayest thou, (for to name no more,) dost thou with tlie atlection and conscience thus question ? Answer. No, my conscience trembles when such thoughts come into my mind ; and my affections are otherwise inclined. Then I conclude, that these things are either suddenly injected by the devil, or else are the fruits of that body of sin and death that yet dwells witliin tliee, or per- haps from both together. If they come wholly from the devil, as they seem, because thy conscience and af- fections are against them, or if they come Irom that body of death that is in thee, (and be not thou curious in inquiring from which of them they come, the salest way is to lay cjiough at thy own door,) nothing of this .«liould liindcr thy coming, nor make thee conclude thou comest not aright. COME, AND WELCOME, TO JESUS CHRIST. 161 And before I leave thee, let me a little query with thee about this matter. 1st. Dost thou like these wicked blasphe- mies ? Aiiswer. No, no; their presence and work- ing kills me. 2dly. Dost thou mourn for them, pray against them, and hate thyself because of them? A7iswer. Yes, yes ; but that which afflicts me is, I do not prevail against them. 3dly. Dost thou sincerely choose (might- est thou have thy choice) that thy heart might be affected and taken with the things that are best, most heavenly, and holy ? A)isioer. With all my heart, and death the next hour (if it were God's will,) rather than thus to sin against him. Well then, thy not liking of them, thy mourning for them, thy praying against them, and thy loathing thyself because of them, with thy sincere choosing of those thoughts for thy declaration that are heav- enly and holy, clearly declares, that these things are not countenanced either with thy will, affections, understanding, judg- ment, or conscience : and so, that thy heart is not in them, but that rather they come immediately from the devil, or arise from the body of death that is in thy flesh, which thou oughtest thus to say, " Now then it is no more I that doth it, but sin that dwells in me." Rom. vii. 16, 17. I will give thee a pertinent instance : In Deut. xxii. thou mayest read of a betroth- ed damsel, one betrothed to her beloved, one that had given him her heart and mouth, as thou hast given thyself to Christ ; yet she was met with as she walked in the field, by one that forced her, because he was stronger than she. Well, what judg- ment now doth God, the righteous judge, pass upon the damsel for this ? " The man only that lay with her," saith God, " shall die : But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death. For, as when a man rises against his neighbor, and slayeth him, even so is this matter ; he found her in the field, and the betrothed damsel cried, and there was none to save her." Thou art this damsel : The man that forc- ed thee with these blasphemous thoughts, is the devil ; and he lighteth upon thee in a fit place, even in the fields as thou art Avandering after Jesus Christ ; but thou criest out, and by thy cry didst show, that thou abhorrest such wicked lewdness. Well, the Judge of all the earth will do right : he will not lay the sin at thy door, but at his that otfered the violence ; and for thy com- fort take this into consideration, that he " comes to heal them that were oppressed of the devil." Objection 4. But saith another, I am so Vol. 3.— U. heartless, so slow, and, as I think, so indif- ferent in my coming, that, to speak the truth, I know not whether my kind of com- ing ought to be called a coming to Christ. Answer. You know that I told you at first, tliat coming to Christ is a moving of the heart and affections towards him. But, saith the soul, my dulness and indif- ference in all holy duties, demonstrate my heartlessnes in coming ; and to come, and not with the heart, signifies nothing at all. Atiswer. The moving of the heart after Christ, is not to be discerned (at all times) by thy sensible affectionate performance of duties, but rather by those secret groan- ings and complaints which thy soul makes to God. against that sloth that attends thee in duties. 2dly. But grant it be even as thou say- est it is, that thou comest so slowly, &c. yet since Christ bids them come that come not at all, surely they may be accepted that come, though attended with those infirmi- ties, which thou at present groanest under. He saith, " And him that cometh ;" he saith not, If they come sensible, so fast ; but, " And him that cometh to me, I will in no wise cast out." He saith also in 9ih of Proverbs,, " As for him that wanteth under- standing," that is, a heart ; for oftentimes the understanding is taken for the heart : " Come eat of my bread, and drink of the wine that I have mingled." 3dly. Thou mayest be vehement in thy spirit in coming to Jesue Christ, and yet be plagued with sensible sloth ; so was the church, when she cried, " Draw me, we run after thee ;" and Paul, when he said, " When I would do good, evil is present with me." The works, strugglings, and op- positions of the flesh, are more manifest than are the works of the Spirit in our hearts, and so are sooner felt than they. What then? Let us not be discouraged at tlie sight and feeling of our own infirmi- ties, but run the faster to Jesus Christ for salvation. ithly. Get thy heart warmed with the sweet promise of Christ's acceptance of the coming sinner, and that will make thee more haste unto him. Discouraging thoughts, they are like unto cold water, they benumb the senses, and make us go ungainly about our business ; but the sweet and warm gleads of promise, are like the comfortable beams of the sun, which enliveneth and re- fresheth. You see how little the bee and the fly do play in the air in winter ; why ? the cold hinders them from doing it; but when the wind and sun is warm, who is so busy as they 1 bthly. But again, he that comes to Christ, flies for his life. Now, there is no man that flies for his life, that thinks he speeds fast enough on his journey; no, could he, he 162 COME, AND WELCOME, TO JESUS CHRIST. would willingly take a mile at a step. Oh my sloth and heartlessness, sayest thou ! " Oh that I had wings like a dove, for tlien would I flee away and be at rest I I would hasten my escape from the windy storm and tempest." Poor coming soul, tliou art like the man that would ride full gallop, whose horse will hardly trot ! Now, the desire of his mind is not to be judged of by the slow pace of the dull jade he rides on, but by the hitching, and kicking, and spurring, as he sits on his back. Thy flesh is like this dull jade, it will not gallop after Christ, it will be backward, though thy soul and heav- en lie at stake. But be of good comfort: Christ judgeth not according to the fierce- ness of outward motion, but according to the sincerity o( the heart and inward parts. Gthly. Ziba in appearance came to Da- vid much faster than did Mephibosheth ; but yet his heart was not so upright in him to David as was his. It ia true, Mephibos- heth had a check from David ; for said he, " Why wentest thou not with me, Mephi- bosheth ?" But when David came to re- member that Mephibosheth was lame, (tor tliat was his plea,) "thy servant is lame," he was content, and concluded, he would have come after him faster than he did ; and Mephibosheth appealed to David, who was in those days an angel of God, to know all things that are done in the earth, if he did not believe that the reason of his back- wardness lay in his lameness, and not in his mind. Why, poor coming sinner, thou can.st not come to Christ with that outward swiftness of career as many others do ; but doth the reason of thy backwardness lie in thy mind and will, or in the sluggishness of the flesh? canst thou say sincerely, " The Spirit truly is willing, but the flesh is weak ?" Yea, canst thou appeal to the Lord Jesus, who knoweth perfectly the very inmost thought of thy heart, that this is true ? Then take this for thy comfort, he hath said, " I will assemble her that halt eth, I will make her that halteth a rem- nant, and I will save her that halteth." What canst tliou have more from the sweet hps of the Son of God? But, Ithhj. I read of some that are to follow Christ in chains ; I say to come after liim in chains ; " Thus saith the Lord, tiie labor of Egypt, and the merchandize of Ethiopia, and the Sabeans, men of stature, shall come over unto thoe, and they shall be thine ; they .shall come alter thee ; In chains shall they come over, and they shall fall down unto thee: They shrdl make supplication unto thee say- ing. Surely there is none else to save." Isa. xl. 14. Surely they that come after Christ in chains, come to him in great difhculty, be- cause their steps by the chains are straitened. And what chain so heavy, as those that discourage thee'? Thy chain, which is made of guilt and filth, is heavy ; it is a wretched band about tliy neck, by which thy strength doth fail. Lam. i. 14 ; iii. 17. But come, though thovi comest in chains ; it is glory to Christ that a sinner come after him in chains. The chinking of thy chains, though troublesome to thee, arc not, nor can be obstruction to thy salvation ; it is Christ's work and glory to save thee from thy chains, to enlarge ihy steps, and set thee at liberty. The blind man, though called, surely could not come apace to Jesus Christ, but Christ could stand still, and stay for him. True, •' He rideth upon the wings of the wind j" butyethe islong-sufl'ering and his long-suf- fering is salvation to him that cometh to him. Sthly. Hadst thou seen those that came to the Lord Jesus in tlie days of his flesh, how slowly, how hobblingly, they came to him, by reason of their infirmities ; and al- so how friendly, and kindly, and gracious- ly, he received them, and gave them the desire of their hearts, thou wouldst not, as thou dost, make such objections against thyself, in thy coming to Jesus Christ. Objection 5. But (says another) I fear I come too late ; I doubt I have staid too long; I am afraid the door is shut. Answei\ Thou canst never come too late to Jesus Christ, if thou dost come. This is manifest by two instances. 1st. By the man that came to him at the eleventh hour. This man was idle all the day long ; he had a whole gospel-day to come in, and he played it all away save only the last hour thereof; but at last, at the eleventh hour, he came, and went into the vineyard to work ivith the rest of his laborers, that had borne the burden and heat of the day. Well, but how was he received by the lord of the vineyard ? Why, when pay-day came, he had even as much as the rest ; yea, had money first. True, the others murmured at him ; but what did the Lord Jesus answer them? " Is thine eye evil because mine is good ? I will give unto this last even as unto7hee." 2dhj. The other instance is, the thief upon the cross ; he came late also, even as at an hour before his death ; yea, he strayed from Jesus Christ as long as he had liberty to be a thief, and longer too ; for could he have deluded the judge, and by lying words es- caped his just condemnation, for ought I know, he had not come as yet to his Sa- viour : but being convicted, and condemned to die, yea, tastened to the cross, that he might die like a rogue, as he was in his Ji(e ; behold the Lord Jesus, when this wicked one, even now, desireth mercy at his hands, tells him, and that without the least reflection upon him, for his former misspent life, '• To-day thou shalt be with me in paradise." COME, AND WELCOME, TO JESUS CHRIST. 163 Let no man turn the grace of God into wantonness. My design is now to encour- age the coming soul. Objection. But is not the door ol" mercy shut against some betbre they die? Answer. Yea ; and God forbids that Jrayers should be made to him for them, er vii. 16 ; Jude 22. Question. Then why may not I doubt that I may be one of these '? Answer. By no means, if thou art com- ing to Jesus Christ ; because when God shuts the door upon men, he gives them no heart to come to Jesus Christ. " None come but those to whom it is given of the Father." But thou comest; therefore it is given to thee of the Father. Be sure, therefore, if the Father hath given thee a heart to come to Jesus Christ, the gate of mercy yet stands open to thee^ for it stands not with the wisdom of God " to give strengtli to come to the birth, and yet to shut up the womb," (Isa. Ixvi. 9,) to give grace to come to Jesus Christ, and yet shut up the door of his mercy upon thee. " Incline thine ear," saith he, " and come unto me. Hear, and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Isa. Iv. 3. Objection. But it is said, that some knocked when the door was shut 7 Answer. Yes ; but the texts in which these knockers are mentioned, are to be re- ferred unto the day of judgment, and not to the coming of the sinner to Christ in this life. See the texts, Matt. xxv. 11; Luke xiii. 24, 25. These, therefore, concern thee nothing at all : thou art coming to Jesus Christ ; thou art coming now! " Now is the accep- table time, behold now is the day of salva- tion." 2 Cor. vi. 2. Now God is upon the mercy-seat; now Christ Jesus sits by, con- tinually pleading the victory of his blood for sinners ; and now, even as long as this world lasts, this word of the text shall still be free, and fully fulfilled ; " And him that comeih to me, I will in no wise cast out." Sinner, the greater sinner thou art, the greater need of mercy thou hast, and the more will Christ be glorified thereby ; Come then, come and try; Come taste and see how good the Lord is to an undeserving sinner. Objection 6. But (says another) I am fallen since I began to come to Christ; therefore I fear I did not come aright, and so, consequently, that Christ will not receive me. Answer. Falls are dangerous ; for they dishonor Christ, wound the conscience, and cause the enemies of God to speak reproach- fully. But it is no good argument, I am IkllDn, therefore I was not coming aright to Jesus Christ. If David, and Solomon, and Peter, had thus objected against themselves, they had added to their griefs ; and yet they had at least as much cause as thou. A man whose steps are ordered by the Lord, and whose goings the Lord delights in, may yet be overtaken with a temptation that may cause him to fall. Ps. xxxvii. 23, 24, Did not Aaron fall ? yea, and Moses himself? What shall we say of Hezekiah and Jehoshaphat? There are therefore falls and falls ; falls pardonable, and falls unpardonable. Falls unpardonable, are falls against Ught, from the iaith to the de- spising of, and trampling upon Jesus Christ and his blessed undertaking. Heb. vi. 2 — 5 ; chap. x. 28, 29. Now as for such, there remains no more sacrifice for sin ; indeed they have no heart, no mind, no desire to come to Jesus Christ for life, therefore, they must perish. Nay, says the Holy Ghost, " It is impossible they should be renewed again unto repentance." Therefore, these God hath no compassion for, neither ought we ; but for other falls, though they be dreadful, (and God will chastise his people for them,) they do not prove thee a grace- less man, one not come to Jesus Christ for hfe. It is said of the child in the gospel, that " while he was yet a coming, the devil threw him down and tore him." Dejected sinner, it is no wonder that thou hast caught a fall in coming to Jesus Christ; is it not rather to be wondered at, that thou hast not caught before this, a thousand times, a thousand falls? considering, \st. What fools we are by nature. 2dly. What weaknesses are in us. 'Mly. What mighty powers the fallen an- gels, our implacable enemies are. ithlij. Considering also how often the coming man is benighted in his journey ; and also what stumbling-blocks do lie in his way. bthly. Also his familiars (that were so before) now watch for his halting, and seek by what means they may cause him to fall by the hand of their strong ones. What then ? Must we, because of these temptations, incline to fall? No. Must we not fear falls ? Yes. " Let him that think- eth he standeth take heed lest he fall." 1 Cor. X. 12. Yet let him not utterly be cast down, " The Lord upholdeth all that fall, and raiseth up those that are bowed down." Make not light of falls ; yet hast thou fall- en ? " Ye have," said Samuel, " done all this wickedness ; yet turn not aside from following the Lord, but serve him with a perfect heart, and turn not aside ; for the Lord will not forsake his people," (and he counted the coming sinner one of them,) '■ because it hath pleased the Lord to make you his people." 164 COME, AND WELCOME, TO JESUS CHRIST. " Shall come to me." Now we come to show what force there is in this promise to make them come to him. " All that the Father giveth me, shall come to me." I will speak to this promise : First, In general. Secondly, In particular. In general. — This word shalL is confined to these, all, that are given to Christ; "All that the Father giveth me shall come to me." Hence I conclude, 1. That coming to Jesus Christ aright, is an effect of their being, of God, given to Christ before ; Mark ! they shall come : Who 1 those that are given. They come then, because they were given: " Thine they were, and thou gavest them me." Now, tliis is indeed a singular comfort to them that are a coming in truth to Christ, to think that the reason why they come, is, because they were given of the Father be- fore to him. Thus, then, may the coniing soul reason with himself as he comes : Am I coming indeed to Jesus Christ? This coming of mine is not to be attributed to me or my goodness, but to the grace and gift of God to Christ. God gave first my person to him, and therefore hath now given me a heart to come. 2. This word, shall come, maketh thy coming, not only the fruit of the gift of the Father, but also of the purpose of the Son ; for these words are a divine purpose ; they show us the heavenly determination of the Son. " The Father hath given them to me, and" they shall ; yea, they shall " come to me." Christ is as fully in his resolution to save those given to him, as is the Father in giving of them. Christ prized the gift of his Father, he will lose nothing oi it ; he is resolved to save it every whit by his blood, and to raise it up again at the last day ; and thus he fulfils his Father's will, and accomplisheih his own desires. 3. These words, shall come, make thy coming to be also the effect of an absolute promise ; coming sinner, thou art concluded in a promise ; thy coming is the fruit of the faithfulness of an absolute promise It was this promise by the virtue of which thou at first receivedst strength to come ; and this is the promise, by the virtue of which thou shalt be effectually brought to him. It was said to Abraham, " At this time I will come, and Sarah shall have a eon." This son was Isaac. Mark ! Sarah shall have a son ; there is the promise •, and Sarah had a son ; there was the fulfilling of the promise ; and therefore was Isaac called the child of the promise. Sarah shall have a son : But how if Sa- rah be past age ? Why still the promise continues to say, Sarah shall have a son. But how if Sarah be barren ! Why still the promise says, Sarah shall have a son. But Abraham's body is now dead ! Wliy the promise is still the same, Sarah shall have a son. Thus you see what virtue there is in an absolute promise ; it carrieth enough in its own bowels to accomplish the thing promised, whether there be means or no in us to effect it. Wherefore this prom- ise in the text, being an absolute promise, by virtue of it. not by virtue of ourselves, or by our own inducements, do we come to Jesus Christ ; for so are the words of the text ; " All that the Father giveth me shall come to me." Therefore is every sincere comer to Jesus Christ called also a child of the promise. " Now we, brethren, as Isaac was, are the children of the promise ;" that is, we are the children that God hath promised to Je- sus Christ, and given to him ; yea, the children that Jesus Christ hath promised shall come to him. " All that the Father giveih me shall come." 4. This word, shall come, engageth Christ to communicate all manner of grace to those thus given him to make them effectu- ally come to him. They shall cmne ; that is, not if they will, but u grace, all grace, if power, wisdom, a new heart, and the Holy Spirit, and all joining together, can make them come. I say this word, shall come, being absolute, hath no dependence upon our own will or power, or goodness; but it engageth for us even God himself, Christ himself, the Spirit himself When God had made the absolute promise to Abraham, That Sarah shonld have a son, Abraham did not at all look at any qualifi- cations in himseli; because tlie promise looked at none ; but as God had by the promise absolutely promised him a son ; so he considered now not his own body now dead, nor yet the barrenness of Sarah's womb. " He staggered not at the promise of God through unbelief, but was strong in faith giving glory to God, being fully per- suaded that what he had promised he was able to perform." He had promised, and promised absolutely, Sarah shall have a son : therefore, Abraham looks that he, to wit, God, must fulfil the condition of it. Neither is this expectation of Abraham dis- approved by the Holy Ghost, but accounted good and laudable ; it being that by which he gives glory to God. The Father also hath given to Christ a certain number of souls for him to save ; and he liimself hath said, " They shall come to him." Let the church of God then live in a joyful expec- tation of the utmost accomplishment of this promise ; for assuredly it shall be fulfilled, and not one thousandth part of a tittle thereof shall fail. They shall come to me. And now, before I go any farther, I will more particularly inquire into the nature of an absolute promise. COME, AND WELCOME, TO JESUS CHRIST. 1G5 1. We call that an absolute promise that is made without any condition ; or more fully thus : That is an absolute promise ol' God, or of Christ, which maketh over to this or that man any saving spiritual bless- ing, without a condition to be done on our part for the obtaining thereof. And this we have in hand is such a one. Let the best master of arts on earth show me, if he can, any condition in this text depending upon any qviahfication in us, which is not by the same promise concluded, shall be by the Lord Jesus effected in us. 2. An absolute promise therefore is, as we say, without if or and ; that is, it requir- eth nothing of us, that itself may be accom- plished. It saith not, they shall, if they will ; but they shall : not they shall, if they use the means ; but, they shall. You may say, that a will, and the use of the means, is supposed, though not expressed. But I answer. No, by no means ; that is, as a condition of this promise : if they be at all included in the promise, they are included there as the fruit of the absolute promise ; not as if it expected the qualification to arise from us. " Thy people shall be" will- ing " in the day of thy power." Ps. ex. 3. That is another absolute promise ; but doth that promise suppose a willingness in us, as a condition of God's making us willing? They shall be willing, if they are willing ; or, they shall be willing, if they will be willing. This is ridiculous ; there is noth- ing of this supposed. The promise is abso- lute as to us : all that it engageth for its and will, when the time of that promise is come, yield to us mortals that which will verily save us ; yea, and make us capable of answering of the demands of the prom- ise that is conditional. Wherefore, though there be a real, yea, an eternal difference in these things (with others) betwixt the conditional and the absolute promise ; yet again, in other respects, there is a blessed harmony betwixt them ; as may be seen in these particulars. 1. The conditional promise calls for re- pentance, the absolute promise gives it Acts v. 30, 31. 2. The conditional promise calls for faith, the absolute promise gives it. Zeph. iii. 12 ; Rom. xv. 12. 3. The conditional promise calleth for a new heart, the absolute promise gives it Ezek. xxxvi. 4. The conditional promise calleth for holy obedience, the absolute promise giveth it, or causeth it. Ezek. xxxvi. 27. And as they harmoniously agree in this, so again the conditional promise blesseth the man who by the absolute promise is endued with its fruits : as for instance, 1. The absolute promise maketh men up- right; and then the conditional follows, saying, "Blessed are the undefiled in the way, who walk in the way of the Lord. Ps. cxix. 1. 2. The absolute promise giveth to this man the fear of the Lord ; and then the conditional followeth, saying, ''Blessed is every one that feareth the Lord." Ps. own accomplishment is, the mighty power icxviii. 1. of Christ, and his faithfulness to accomplish. ■ 3. The absolute promise giveth faith, The difference therefore betwixt the ab- and then this conditional follows, saving, solute and conditional promise is this : '• Blessed is he that believeth." Zeph. iii. 1. They differ in their terms. The abso- 12 ; Luke i. 45. lute promises say, I will, and you shall : the 4. The absolute promise brings free for- other, I will if you will ; or, do this, and giveness of sins ; and then says the condi- thou shalt live. Jer. xxxi. 32, 34 ; Ezek. tional, " Blessed are they whose transgres- xxxiv. 24 — 34; Heb. viii. 7 — 12; Jer. iv. 1; sions are forgiven, and whose sin is cover- Ezek. xviii. 30, 31, 32 ; Matt xix. 21. ed." Rom. iv. 7, 8. 2. They differ in their way of communi- 5. The absolute promise says. That eating of good things to men : the absolute God's elect should hold out to the end ; ones communicate things freely, only of then the conditional follows with his bless- grace; the other, if there be that qualifica- ings, "He that shall endure to the end, the tion in us, that the promise calls for, not else, same shall be saved." 1 Pet i. 4, 5, 7 ; 3. The absolute promises therefore en- Matt xxiv. Thus do the promises gloriously serve one another and us, in this their harmoni- ous agreement. Now the promise under consideration is gage God, the other engage us; I mean God only, us only. 4. Absolute promises must be fulfilled; conditional may, or may not be fulfilled. The absolute ones must be fulfilled, because i an absolute promise ; " All that the Father of the faithfulness of God ; the other may giveth me, shall come to me." not, because of the unfaithfulness of men. This promise therefore, is, as it is said, a 5. The absolute promises have therefore big-bellied promise, and hath in itself all a sufficiency in themselves to bring about [those things to bestow upon us that the their own fulfilling ; the conditional have conditional calleth for at our hands. They not so. The absolute promise is therefore shall come ! Shall they come ? Yes, they a big-bellied promise, because it hath in it- shall come ! But how, if they want those Bclf a fulness of all desired things for us ; '■ things, those graces, power, and heart, 166 COME, AND WELCOME, TO JESUS CHRIST. without which they cannot come? Why, " Shall come" anewereth all this, and all things else that may in thi.s miitu-r be ob- jected. And here I will take the liberty to amplify things. -^ Objection 1. But they are dead, dead in trespasses and sins ; how shall they then come ? Aiistcer. Why, " Shall come" can raise them from this death : " The hour is com- ing, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall hve." Thus, therefore, is this impediment by " Shall come" removed out of the way. They shall hear, they shall live. Objection 2. But they are Satan's cap- tives ; he takes them captive at his will, and he is stronger than they : how then can they come? ^4/i.su'e7'. Why, " Shall come" hath also provided a help for this. Satan hath bound that daughter of Abraham so, that she could by no means lift up herself; but yet " Shall come" .set her free both in body and soul. Christ will have them turned from the power of Satan to God. But what ! Must it Ijije, if they turn themselves, or do somewhat to merit of him to turn them ? No, he will do it freely, of his own good will. Alas ! man, whose soul is possessed by the devil, is turned whithersoever that governor listeth, is taken captive by him, notwithstanding its natural powers, at his will ; but what will he do ? Will he hold him v/hcn "Shall come" puts forth itself (will he then let him) for coming to Jesus Christ ? No, that cannot be ! His power is but the power of a fallen angel, but '• Shall come" is the word of God; therefore " Shall come" must be fulfilled ; " and the gates of hell shall not prevail against him." There were seven devils in Mary Mag- dalen, too many ibr her to get from under the power of; but wlien the time was come, that " Shall come" was to be fulfilled upon her, they give place, fly from her, and she comes, indeed, to Jesus Christ, according as it is written : " All that the Father giv- eth me, shall come to me." The man that Avas possessed with a le- gion, (Mark v.) was too much by them captivated, for him by human force to come ; yea, had he had, to boot, all the men under heaven to help him, had he who said, " He shall come," withheld his mighty power : but when this promise was to be fulfilled upon him, then he comes; nor could all their power hinder his coming. It was also this (" Shall come") that preserved him from death ; when by these evil spirits he was hurled hither and thither ; and it was by the virtue of " Siiall come" that he was at last set at liberty from them and enabled indeed to come to Christ. " All that the Father giveth me shall come to me." Objection 3. They shall, you say; but how if they will not : and if so, then what can " Shall come" do ? Ans^cer. True, there are some men who say, " We are lords, we will come no more under thee." Jer. ii. 31. But as God says in another case, (if they are concerned in "Shall come" to me,) " They shall know whose words shall stand, mine or theirs." Jer xliv. 28. Here then is the case, we must now see who will be the liar ; he that saith, I will not ; or he that saith, he shall come to me. You shall come, says God ; I will not come, saith the sinner. Now as sure as he is concerned in this " Shall come," God will make that man eat his own words ; for I will not, is the unadvised con- clusion of a crazy-headed sinner ; but " Shall come" was spoken by him that is of power to perform his word. " Son, go work to-day in my vineyard," said the Fatlier : but he answered and said, I will not come. What now 1 will he be able to stand to his refusal 7 will he pursue his desperate deni- al 7 No, "he afterwards repented and went." But how came he by that repent- ance ? Why, it was wrapped up for him in the absolute promise ; and therefore not- withstanding he said, I will not, "he after- wards repented and went." By this para- ble, Jesus Christ sets forth the obstinacy of the sinners of the world, as touching their coming to him ; they wilt not come, though threatened ; yea, though life be offered them upon condition of coming. But now, when " Shall come," the abso- lute promise of God, comes to be fulfilled upon them, then they come ; because by that promise, a cure is provided against the rebellion of their will : " Thy people shall be willing in the day of thy power." Thy people, what people ! Why, the people that the Father hath given thee. The obstinacy and plague that is in the will of that people, sjiall be taken away: and they shall be made willing; "shall come" will make them willing to come to thee. He that had seen Paul in the midst of his outrages against Christ, his gospel, and people, would hardly have thought that he would ever have been a follower of Jesus Christ, especially since he went not against his conscience in his persecuting of them. He thought verily that he ought to do what he did. But we may see what Shall come can do, when it comes to be fulfilled upon the soul of a rebellious sinner ; he was a chosen vessel, given by the Father to the Son ; and now the time being come that Shall com e was to take him in hand, behold he is overmastered, astonished, and with trembling and reverence, in a moment be- comes willing to be obedient to the heaven- ly call. Acts ix. And were not they far gone (that you COME, AND WELCOME, TO JESUS CHRIST. {QJ read of, Acts ii.) who had their hands and hearts in the murder of the Son of God : and to show their resolvedness never to re- pent of that horrid lact, said, " His blood be on us and our children." But must their obstinacy rule? Must they be bound to their own ruin, by the rebellion of their stubborn wills ? No, not those of these the Father gave to Christ; wherefore, at the times appointed, Shall come breaks in among them : the absolute promise takes them in hand ; and then they come indeed, crying out to Peter and the rest of the apostles, "Men and brethren, what shall we do?" No stubbornness of men's will can stand, when God hath absolutely said the contrary; Shall come can make them come as doves to their windows, that had afore resolved never to come to him. The Lord spake unto Manasseh, and to his people, by the prophets ; but would he hear ? No, he would not. But shall Ma- nasseh come otf thus ? No, he shall not Therefore he being also one of those whom the Father hath given to the Son, and so falling within the bounds and reach of Shall come ; at last Shall came takes him in hand and then he comes indeed. He comes bowing and bending ; he humbles himself greatly, and made supplication to the Lord, and prayed unto him ; and he was entreat ed of him, and had mercy upon him. 2 Chron. iii, 33. The thief upon the cross, at first, did rail with his fellow upon Jesus Christ; but he was one that the Father had given to him, and therefore Shall come must handle him and his rebellious will. And behold, so soon as he is dealt withal, by virtue of that absolute promise, how soon he buckleth, leaves his railing, and falls to supplicating of the Son of God for mercy ; " Lord," saith he, " remember me when thou comest into thy kingdom." Matt, xxvii. 44. Luke xxiii. 40. Objection 4. They come, say you; but liow if they be blind and see not the way 1 For some are kept oiT from Christ, not only by the obstinacy of their will, but by the blindness of their mind : Now, if they be blind, how shall they come ? Ansicer. The question is not, Are they blind"? But are they within the reach and power of Shall come? if so, that Christ that said, they shall come, will find them eyes, or a guide, or both, to bring them to himself Must, is for the King. If they shall come, they shall come : no impedi- ment shall hinder. The Thessaloaians' darkness did not hin- der them from being the children of light; " I am come," saith Christ, '■ that they see not might see." And if he saitii, " See ye bUnd that have no eyes;" Who t^hall hinder it? This promise therefore is, as I said, a big-bellied promise, having in the bowels of it, all things that shall occur to the com- plete fulfilling of itself They shall come. But it is objected, that they are blind : Well, Shall come is still the same, and continueth to say. They shall come to me. Therefore he saith again, " I will bring the blind by a way that they know not. I will lead them in paths that they know not. I will make darkness light before them, and crooked things straight ; these things will I do unto them, and not forsake them." Mark ! I will bring them, though they be blind; I will bring them by a way they know not , I will, I will : and therefore they shall come to me. Objection 5. But how, if they have exceeded many in sin, and so made them- selves far more abominable ? They are the ring-leading sinners in the country, the town, or family. Answer. What then ? Shall that hinder the execvition of Shall come? It is not transgressions, nor sins, nor all their trans- gression in all their sins, if they by the Father are given to Christ to save them, that shall hinder this promise, that it should not be fulfilled upon them. " In those days, and at that time," saith the Lord, " the iniquities of Israel shall be sought for, and there shall be none ; and the sins of Judah, and they shall not be found." Not that they had none, for they abounded in trans- gression ; but God would pardon, cover, hide, and put them away, by virtue of his absolute promise, by which they are given to Christ to save them. " And I will cleanse them from all their iniquity, whereby they have transgressed against me. And it shall be to me for a name of joy, a praise, and an honor before all the nations of the earth, which shall hear of all the good I do unto them ; and they shall fear and tremble for all the goodness and all the prosperity that I procure in it." Objection 6. But how if they have not faith and repentance ? How shall they come then ? Ansiver. Why, he that saith, They shall come, shall he not make it good ? If they shall come, they shall come ; and he that hath said they shall come, if faith and re- pentance be the way to come, as indeed they are, then faith and repentance shall be given to them ; for shall come must be ful- filled on them. 1. Faith shall be given them : " I will also leave in the midst of thee an alllicted and poor people, and they shall trust in the name of the Lord. There shall be a root of Jesse, and he shall rise to reign over the Gentiles ; and in him shall the Gentiles trust." 2. They shall have repentance : He is exalted to give repentance : " They shall 16g COME, AND WELCOME, TO JESUS CHRIST. come weeping, and seeking the Lord their God." And again, " witli weeping and supplication will I lead them." I told you before that an absolute prom- ise hath all conditional ones in the belly of it, and also provision to answer all tliosc qualifications, that iJicy propound to him that seeketh for their benefit : And it must be so: for if S/uill come be an absolute promise, as indeed it is, then it must be ful- filled, upon every one of those concerned therein. 1 say, it must be fulfilled, if God can by grace, and his absolute will, fulfil it. Besides, since coming and believing is all one, " He that cometh to me shall never hunger, and he that believeth in me shall never thirst." Then when he saith, they Shall come, it is as much as to say, they shall believe, and consequently repent to the saving of the soul. So then the present want of faith and repentance cannot make the promise of God of none effect; because that this promise hath in it to give, what others call for and expect I will give them an heart, I will give them repentance, I will give them faith. Mark these words ; " If any man be in Christ, he is a new creature." But how came he to be a new creature, since none can create but God? Why, God indeed doth make new creatures. " Behold," saith he, " I make all things new." And hence it follows even after he had said, they are new creatures ; and all things are of God ; that is all these new creatures stand in the several operations, and special workings of the Spirit of grace, who is God. Objection 7. But how shall they escape all those dangerous and damnable opinions, that like rocks and quicksands are in the way in which they are going. Answer. Indeed tliis age is an age of errors, if ever there was an age of errors in the world ; but yet the gift of the Father, laid claim to by the Son in the text, must needs escape them, and in conclusion come to him. There are a company of shall Coynes in the Bible, that doth secure them ; not but that they may be assaulted by them ; yea, and also for the time entangled and detained by them from the bisiiop of their souls ; but these shall comes will break those chains and fetters, that those given to Christ are entangled in, and lliey shall come, because he hath said they shall come to him. Indeed, errors are like that whore of whom you read in the Proverbs, that sitteth in her seat in the high places of the city, " to call passengers who go on their right way." But the persons, as I said, that by the Father are given to the Son to save them, are fit one time or other, .secured by shall come lo me. And therefore, of such it is said, God will guide them with his eye, with his coun- sel, by his Spirit, and that in the way of peace, by the springs of water, and into all truth. So then he that hath such a guide, (and all that the Father give to Christ shall liave it) he shall escape those dangers ; he shall not err in the way ; yea, though he be a fool he shall not err therein ; for of every such an one it is said, " Thine ears shall hear a word behind thee, saying. This ia the way, walk in it, when ye turn to the right hand, and when ye turn to the left." There were thieves and robbers before Christ's corning, as there are also now ; but saith he, " The sheep did not hear them." And why did they not hear them, but be- cause they were under the fower of shall come, that absolute promise, that had that grace in itself to bestow upon them, as could make them able rightly to distinguish of voices ; " My sheep hear my voice." But how came they to hear it? Why, to them it is given to knov/ and to hear, and that distinguishingly. John x. 8, 16 ; chap. V. 25; Eph. V. U. Further, The very plain sentence of the text makes provision against all these things ; for, saith it, " All that the Father giveth me, shall come to me ;" that is, shall not be stopped, or be allured to take up any where short of me, nor shall they turn aside, to abide with any besides me. Shall come to me — To me. By these words there is further insinuated, though not expressed, a double cause for their com- ing to him. 1. There is in Christ a fulness of all- sufficiency of that, even of all that which is needful to make us happy. 2. Those that indeed come to him, do therefore come to him tliat tliey may receive it at his hand. For the first of these, there is in Christ a fulness of all-sufficiency of all that, even of all that which is needful to make us happy. Hence it is said, " For it pleased the Father that in him should all fulness dwell." And again, " Of his fulness, all we have receiv- ed, and grace for grace." Col. i. 19; John i. 16. It is also said of him, that his riches are unsearchable, " the unsearchable riches of Christ." Ej^ih. iii. 8. Hear what he saith of himself, " Riches and honor are with me. even durable riches and righte- ou.?ness ; My fruit is better than gold, yea, than fine gold, and my revenue than choice silver: I lead in the way of righteousness, in the midst of the paths of judgment, that I may cause tiiem that love me to inherit substance. And I will fill their treasures. Prov. xviii. 19—21. This in general : But, more particularly, 1. There is that light in Christ that is sufficient to lead them out ofj and from all COME, AND WELCOME, TO JESUS CHRIST. 169 that darkness, in the midst of which all others, but them that come to him, stumble, and fall, and perish ; " I am the light of the world," saith he ; " he that foUoweth me, shall not abide in darkness, but shall have the hght of life." Man by nature is in darkness, and walketh in darkness, and knows not whither he goes, tor darkness hath blinded his eyes ; neither can any thing but Jesus Christ lead men out of this dark- ness. Natural conscience cannot do it : This prerogative belongs only to Jesus Christ. 2. There is life in Christ, that is to be found no where else : life, as a principle in the soul, by which it shall be acted and en- abled to do that which, through him, is pleasing to God. "He that believeth in (or Cometh to) me," saith he, as the scrip- tures have said, " out of his belly shall flow rivers of living water." Without this life a man is dead, whether he be bad, or whether he be good ; that is, good in his own and other men's esteem. There is no true and eternal life, but what is in the Me that speaketh in the text. There is also life for those that come to him, to be had by faith in his flesh and blood. " He tliat eateth me, shall live by me." And this is a life against that death that comes by the guilt of sin, and the curse of the law, under which all men are, and for ever must be, unless they eat Me, that speaks in the text. " Whoso findeth me," saith he, " findeth life ;" deliverance from the everlasting death and destruction, that, without me, he shall be devoured by. Nothing is more desirable than life, to him that hath in himself the sentence of condemnation ; and here only is life to be found. This life, to wit, eternal life, this life is in his Son ; that is, in him that saith in the text, " All that the Father hath given me, shall come to me." 3. The person speaking in the text, is he nlone by whom poor sinners have admittance to, and acceptance with the Father, because of the glory of his righteousness, by and in which he presenteth them, amiable and spotless in his sight ; neither is there any way besides him, so to come to the Father. " I am the way," saith he, " the truth, and the life ; no man cometh to tlie Father, but hy me." All other ways to God are dead and damnable ; the destroying cherubims stand with flaming swords, turning every way tn keep all others from his presence. 1 say, all others but them that come by him. " I am the door ; by me," saith he, " if any man shall enter in, he shall be saved." The person speaking in the text, is he, and only he, that can give stable and ever- lasting peace; therefore, saith he, "My Vol. 3. — V. peace I give unto you." My peace, which is a peace with God, peace of conscience, and that of an everlasting duration. My peace, peace that cannot be matched, '• not as the world giveth, give I unto you ;" for the world's peace is but carnal and transi- tory, but mine is divine and eternal. Hence it is called the peace of God, that passeth all understanding. 4. The person speaking m the text, hath enough of all things truly spiritually good, to satisfy the desire of every longing soul. '' And Jesus stood and cried, saying, if any man thirst, let him come to me and drink. And to him that is athirst, I will give of the fountain of the water of life freely." 5. With the person speaking in the text is power to perfect, and defend, and deliver those that come to him for safe-guard. "All power," saith he, ^'■ia heaven and earth are given unto me." Thus might I multiply instances in this nature in abundance. But, Secondly, They that in truth do come to liim, do therefore come to him thai they may receive it at his hand. They come for light, they come for life, they come for reconciliation with God; they also come for peace, they come that tlueir souJs may be satisfied witJi spiritual good, and tliat they may be protected by him against all spiritual and eternal damnation; and he alone is able to give them all this, to the ful- filling of their joy to the lull, as they also find when they come to him. This is evident, 1. From the plain declaration of those that already are come to him. " Being justified by taith, we have peace with God, through our Lord Jesus Christ, by whom also we have access with boldness into this grace, wherein we stand, and rejoice in hope of the glory of God." 2. It is evident also, in that while they keep their eyes upon him, they never de- sire to change him for another, or to add to themselves some other thing, together with him, to make up their spiritual joy. " God forbid," said Paul, " that I should glory, save in the cross of our Lord Jesus Christ. Yea, and I count ail things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him : not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." 3. It is evident also by their earnest de- sires that others might be made partakers of their blessedness. "Brethren," said Paul, " my heart's desire and prayer to God for Israel, is, that they might be saved ;" that is, that way that he expected to be saved 170 COME, AND WELCOME, TO JESUS CHRISf. himself; fts he saith also to the Galatians, " Brethren," saith he, " I beseech you, be as I am, for I am as ye arc ;" that is, I am a sinner as ye are. Now, I beseech you, seek for life, as I am seeking for it ; as who should say, For there is a sufficiency in the Lord Jesus both for me and you. 4. It is evident also, by the triilmph that such men make overall their enemies, both bodily and ghostly: "Now thanks be to God," said Paul, " who causeth us alway.s to triumph in Jesus Christ." And who ehall separate us from the love of Christ our Lord ; and again, " O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law ; but thanks be to God, who giveth us the victory through our Lofd Jesus Christ. 5. It is evident also, for that they are made by the glory of that which they have found in him, to sutler and endure what the devil and hell itself hath or could in- vent, as a means to separate them from him. Again, '• who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or na- kedness, or peril, or sword ? (as is written. For thy sake we are killed all the day long, we are counted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through him that loved us : For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus." " Shall come to me." O the heart-at- tracting glory that is in Jesus Christ, (when he is discovered,) to draw those to him that are given to him of the Father: There- fore, those that came of old, rendered this as the cause of their coming to him. " And we beheld the glory, as of the only begot- ten of the Father." And the reason why others come not, but perish in their sins, is for want of a sight of his glory. " If our gospel be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them that believe not lest the glorious light of the gospel of Christ, who is the image of God, should shine unto them." There is, therefore, heart-pulsing glory in Jesus Christ, which, discovered, draws the men to him ; wherefore, by " shall come to me," Christ may mean, when his glory is discovered, then they must come, then they shall come to mn. Therefore, as the true, comers come with Avceping and relenting, as being sensible of their own vileness; so again it is said, " That the ransomed of the Lord shall return, and come to Zion. with singing, and everlasting joy upon tlieir heads ; they .shall obtain joy and gladnees, and sorrow rorld thinks, that the fancies of a heaven, and happiness hereafter, may serve ■well enough to take the heart of such as either have not the world's good things to delight in, or that are fools, and know not how to delight themselves therein. But let them know again, that we have had men of all ranks and qualities, that have been taken with the glory of our Lord Je- sus, and have left all to follow him : as Abel, Seth, Enoch, Noah, Abraham, Isaac. Jacob, Moses, Samuel, David, Solomon, and wlio not ? that had either wit or grace, to savor heavenly things'? Indeed, none can stand off from him, nor any longer hold out against him, to whom he reveals the glory of his grace. '' And him that cometh to me" I Avill in no wise cast out. By those words our Lord Jesus doth set forth, yet more amply, the great goodness of his nature towards the coming sinner. Before, he said, they shall come ; and he declareth, " that with heart and affections he will receive them." But, by tile way. let me speak one word or two to the seeming conditionalify of this promise with which now I have to do. " And him that cometh to me, I will in no wise cast out." Where it is evident (may some say) that Christ's receiving us to mer- cy, depends upon our coming, and so our salvation by Christ is conditional- If we come, we shall be received ; if not, we thall not : for that is fully intimated by the words. Tlie promise of reception is only to him that cometh : " And him that cometh." I answer, that the coming in these words mentioned, as a condition, of being receiv ed to life, is that which is promised, yea, concluded to be effected in us by the prom ise going before. In those latter words, coming to Christ, is implicitly required of us ; and in the words before, that grace that can make us come is positively prom- ised to us. " All that the Father giveth to me shall come to me, and him that com- eth to me, I will in no wise cast out thence." We come to Christ, because it is said, " We shall come ;" because it is given to us to come ; so that the condition which is expressed by Christ in these latter words, is absolutely promised in the words before. And indeed, the coming here intended, is nothing else but the effect of " shall come to me. They shall come, and I Avill not cast them out." " And him that cometh." — He saith not, and him that is come but him that cometh. To speak to these words,— 1. In general. 2. More particularly. In general. — They suggest unto us these four things : L That Jesus Christ doth build upon it, that since the Father gave his people to him, they shall be enabled to come unto him. "And him that cometh," as who should say, 1 know that since they are giv- en to me, they shall be enabled to come wi- to me. He saith not. If they come, or I s^ip' pose tliey will come — but, and him that cometh. By these words, therefore he shows, that he addresseth himself to the receiving of them whom the Father gave him to save them : I say, he addresseth himself or prepareth himself to receive them ; by which, as I said, he concludeth or buildeth upon it, that they shall indeed come to him. He looketh that the Father should bring them into his bosom, and so stands ready to embrace them. 2. Christ also suggesteth by these words, that he very well knoweth who are given to him ; not by their coming to him, but by their being given to him. "All that the Father giveth me, shall come to me ; and him that cometh, &c." this him he know- eth to be one of them that the Father hath given him ; and therefore he receiveth him, even because the Father hath gi%'en him, to him. " I know my sheep," saith lie ; not only those tliat already have Icnowledge of 172 COME, AND WELCOME, TO JESUS CHRIST. him, but those too that yet are ignorant of him. '■ Other sheep liave 1," said he, " which are not of tliis fold ;" not of the Jewish church, but those that he in their sins, even the rude and barbarous Gentiles. Tlicrefore, when Paul was afraid to stay at Cori'.Uli, from a supposition that some mis- cliief might befal him there; " be not afraid," said tiie Lord Jesus to him, "but speak, and hold not thy peace, for I liave much Eeople in this city." The people that the lOrd here speaks of, were not at this time accounted lu.s, by reason of a work of con- version that already had passed upon them, but by virtue of the gift of the Father; for he had given them unto him. There- fore was Paul to stay here, to speak the word of the Lord to them, that by his speak- ing, the Holy Ghost might effectually work over their souls, to the causing them to come to him, who was also ready \vith heart and soul to receive tliem. . 3. Christ, by these words, also suggest- ed, that no more come unto him than indeed are given him of the Father ; for the him in this place, is one of the all, that by Christ was mentioned before : " All that the Father giveth me, shall come to me," and every him of that all, "I will in no wise cast out." This the apostle insinuateth, where he saith, '• He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers ; for the perfecting of the saints, for the work of tlie ministr}-', for the edifying of the body of Christ : till we all come in the unity of faith, and of tl^e knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Mark, as in the text, so here he speak- eth of all ; '■ Until we all come." We all ! All who ? Doubtless, '• All that the Father giveth to Christ." This is larther insinu- ated because he calleth this all the body of Christ ; the measure of the stature of the fulness of Ciirist ; by which he means the universal number given, to wit, the true elect church, which is .said to be his body and fulness. 4. Christ Jesus by these words, farther KUggesteth that he is well content with this gift of the Father to him. " All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out." I will heartily, willingly, and with great content of mind, receive him. They show us also, that Christ's love in receiving, as large as his Father's love in giving, and no larger. Hence, he thanks him for his gift; and also thanks him for hiding of him and his things from the rest of the wicked. But, secondly, and more particularly, "And him that cometh." And him. This word him ; by it Christ looketh back to the gift of the Father ; not only to the lump and whole of the gift, but to the every him of that lump. As who should say, I do not only accept of the gift of my Father in the general, but hnve a special regard to every of them in particular ; and will secure not only some, or the greatest part, but every him, every dust; not an hoof of all shall be lost, or left behind. And indeed, in this he consenteth to his Father's will, which is, that of all that he hath given himi, he should lose nothing. And him. Christ Jesus also, by his thus dividing the gift of his Father into hivis, and by his speaking of them in the singular number, shows what a particular work shall be wrought in each one, at the time appointed of the Father. " And it shall come to pass in that day," saith the proph- et, " that the Lord shall beat off Irom the channel of the river, to the stream of Egypt ; and ye shall be gathered one by one, O ye children of Israel." Here are the hims one by one, to be gathered to him by the Father. He shows also hereby, that no lineage, kindred, or relation, can at all be profited by any outward or carnal union with the person that the Father hath given to Christ. It is only him, the given him, the coming him, that he intends absolutely to secure. Men make great ado with the children of believers ; and oh, the children of believers [ But if the child of the believer is not the him concerned in this absolute promise, it is not these men's great cry, nor yet what the parent or child can do, that can interest him in this promise of the Lord Christ, this absolute promise. A7id him. There are divers sorts of per- sons that the Father hath given to Jesus Christ ; they are not all of one rank, of one quality; some are high, some are low; some are wise, some fools ; some are more civil, and complying with the 1,'tw ; some more profane, and averse to him and his gospel. Now, since those that are given to him are in some sense so diverse ; and again, since he yet saith, " And him that cometh, «fec," he by that, doth give us to understand, that he is not, as men, for picking and choosing, to take a best, and leave a worst, but he is for him that the Father hath given him, and that cometh to him. " He will not alter nor change it ; a good for a bad, or a bad for a good ;" but will take him as he is, and will save his soul. There is many a sad wretch given by the Father to Jesus Christ ; but not one of them all is despised or slighted by him. It is said of those that the Father hath given to Christ, that they have done worse than the heathen ; that they Avere murder- ers, thieves, drunkards, unclean persons, and what not ; but he has received them. COME, AND WELCOME, TO JESUS CHRIST. 173 washed them, and saved them, A fit em- blem of this sort is that wretched instance mentioned in the 16th of Ezekiel, that was cast out in a stinking condition, to the loath- ing of its person in the day that it was born ; a creature in such a wretched con- dition, that no eye pitied, to do any of the things there mentioned unto it, or to have compassion upon it ; no eye but his that speaketh in the text. And him. Let him be as red as blood, let him be as red as crimson: crimson sin- ners, of a double die ; dipped and dipped again, before they come to Jesus Christ. Art thou that readest these lines such a one? speak out man. Art thou such a one ■? and art thou now coming to Jesus Christ lor the mercy of justification, that thou mightest be made white in his blood, and be covered with his righteousness ? Fear not ; for as much as this thy coming betokeneth that thou art of the number of them that the Father hath given to Christ ; for he will in no wise cast thee out. " Come now," saith Christ, " and let us reason to- gether ; though your sins be as scarlet they shall be white as snow ; though they be red hke crimson, they shall be as wool." A)id him. There was many a strange him came to Jesus Christ, in the days of his flesh ; but he received them all, with out turning any away. " Speaking unto them of the kingdom of God, and healing Buch as had need of healing." These words, and him, are, therefore, words to be wondered at: that not one of them, who, by virtue of the Father's gift, and drawing, are coming to Jesus Christ, I say, that not one of them, whatever they have been whatever they have done, should be reject- ed, or set by, but admitted to a share in hit saving grace. It is said in Luke, that the people " wondered at the gracious words that proceeded out of his mouth." Now this is one of his gracious words ; these words are like drops of honey, as it is said, " Pleasant words are as an honey-comb, sweet to the soul, and health to the bones." These are gracious words indeed, even as lull as a faithful and merciful high-priest could speak them. Luther saith, " When Christ speaketh, he hath a mouth as wide as heaven and earth ;" that is, to speak fully to the encouragement of every sinful him that is coming to Jesus Christ. And that this word is certain, hear liow he himself confirms it : " Heaven and earth," saith he, " shall pass away, but my words shall not pass away." It is also confirmed by the testimony of the four evangelists, who gave faithful rela- tion of his loving reception of all sorts of coming sinners, whether they were publi- cans, harlots, theives, possessed of devils, bedlama, and what not ? This then shows us, 1. "The greatness of the merits of Christ. 2. The willingness of his heart to im- pute them for hfe to the great, if coming, sinners. L This shows us the greatness of the merits of Christ : for it must not be sup- posed, that his words are bigger than his worthiness. He is strong to execute his word : he can do, as well as speak. " He can do exceeding abundantly more than we ask or think," even to the uttermost, and outside of his word. Now then, since he includeth any com- ing him; it must be concluded, that he can save to the uttermost sin, any coming him. Do you think, I say, that the Lord Jesus did not think before he spake ? he speaks all in righteousness, and therefore, by his word, we are to judge how mighty he is to save. He spake in righteousness, in very faith- fulness, when he began to build this bless- ed gospel-fabric ; he first sat down, and counted the cost : and knew he was able to finish it! What, Lord ! any him 7 any him that Cometh to thee ! This is a Christ worth looking after ; tliis is a Christ worth coming to. This, then, should learn us diligently to consider the natural force of every word of God ; and to judge of Christ's ability to save, not by our sins, or by our shallow ap- prehensions of his grace ; but by his word, which is the true measure of grace. And if we do not judge thus, we shall dishonor his grace, lose the benefit of his word, and needlessly fright ourselves into many discouragements, through coming to Jesus Christ. Him, any him that comefh, hath sufficient from this word of Christ to feed himself with hopes of salvation. As thou art, therefore, coming, O thou coming sinner, judge not whether Christ can save thee, by the true sense of his words : judge, coming sinner, of the efficacy of his blood, of the perfection of his righteousness, and of the prevalency of his intercession by his word. "And him," saith he, "that cometh to me, I will in no wise cast out." In vo wise, that is, for no sin : judge, therefore, by his word, how able he is to save thee : It is said of God's sayings to the children of Israel, " There failed not aught of any good thing which the Lord hath spoken to the house of Israel ; all came to pa.cs." And again, "Not one thing hath failed of all the good things which the Lord your God spake concerning you, all are come to pass unto you ; and not one thing hath fail- ed thereof" Coming sinner, what promise thou findest in the word of Christ, strain it whether thou canst, so thou dost not corrupt it, and his blood and merits will answer all ; what 174 COME, AND WELCOME, TO JESUS CHRIST. the word saith, or any true consequence that is drawn therefrom, that we may boldly venture upon : as here in the text he saith, '• And him that comcth," indefi- nitely, without ihe least intimation of the rejection of any, thoui^li never so great, if he be a coming sinner. Take it then for granted, that ihou, whoever thou art, if coming, art intended in these words ; nei- ther sliall it injure Christ at all, if, as Ben- hadad's servants served Ahah, thou shall catch him at his word. "IS'ow," saith the text, '■ tiie man did diligently observe whether any thing would come from him," to wit. any word of grace ; " and did has- tily catch it." And it happened that Ahab had called Benhadad hi.s brother. The man replied, therefore, " Thy brother Ben- hadi.d!" catching him at his word. Sin- ner, coming sinner, serve Jesus Christ thus, ami he will take it kindly at thy hands. When he, in his argument, called the Ca- naauitish woman dog, she catched him at it, and said, '' Truth, Lord, yet the dogs eat of the crumbs that fall from their mas- ter's table." I say, she catched him thus in his words, and he took it kindly, saying, ''O woman, great is thy faith : be it unto thee even as thou wilt" Catch him, coming Binner, catch him in his words ; surely he will lake it kindly, and will not be offended at thee. 2. The other thing that I told you is showed trom these words, is this : the wil- lingness of Christ's heart, to impute his mercies for life, to the great, if coming sin- ner. " And him that cometh to me, I will in no wise cast out." The awakened, coming sinner, doth not so easily question the power of Christ, as his willingness to save him : " Lord, if thou wilt, thou canst," said one. He did not put the if upon his power, but upon his will : he concluded he could, but lie was not as fully of persuasion that he would ; but we liave the same ground to believe that he will, as we have to believe he can ; and in- deed, ground for both is the word of God. If he was not willing, why did he promise? Wh}^ did he say, he would receive the coming sinner? Coming sinner, take no- tice of this ; we use to plead practises with men, and Avhy not with God likewise ? I am sure we have no more ground for one than the other ; for we have to plead the promise of a faithful God. Jacob took him there: "Thou saidst," said he, "I will Burely do thee good." For. from this prom- ise, he concluded, that it followed in reason. He mu.-t be willing. The text also gives some ground for us to draw the same conclusion. " And him that cometh to me, I will in no wise cast out." Here is his willingness asserted, as well as his power suggested. It is worth your observation, that Abraham's faith con- sidered rather God's power than his wil- lingness; that is, he drew his conclusion, / .s7ia// have a child., from the power that was in God to fulfil the promise to him: for he concluded he was v.iiling to give him one, else he would not have p;-oniised one. "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God ; being fully persuaded that wlial he had j)romised he was able to perform." But Avas not his faith exercised, or tried, about his willingness too ? No, there was no show of reason for that, be- cause he had promised it : indeed, liad he not promised it, he might lawfully have doubted it: but since he had promised it, there was left no ground at all for doubting, because his willingness to give a son was demonstrated in his promising him a son. These words, therefore, are sufficient ground to encourage any coming sinner, that Christ is willing to his power to receive him ; and since he hath power also to do what he will, there is no ground at all left to the coming sinner, any more to doubt ; but to come in full hope of acceptance, and of being received unto grace and mercy. "And him that cometh." He saith not, and him that is to eome; but. "and him that cometh ;" that i.?, and him whose heart begins to move after me, who is leaving afl for my sake ; him who is looking out, who is on his journey to me. We must, there- fore, distinguish betwixt coming and being come to Jesus Christ. He that is come to him, has attained of him more sensibly what he felt before he wanted, than he has that but yet is coming to him. A man that is come to Christ, has the advantage of him that is but coming to him : and that in seven things. 1. He that is come to Christ, is nearer to him than he that is but coming to him ; {or he that is but coming to him, is yet, in eome sense, at a distance from him ; as it is said of the coming prodigal, " And while he wa.iwt'r. Who can make them see that Christ has made blind ? Nevertheless, be- cause I endeavor thy conviction, conversion, and salvation, consider, 1. Do they cry out of sin, being burdened with it, as an exceeding bitter thing ? 2. Do they fly from it, as t"rom the face of a diuidly serpent ? 3. Do they cry out of tlie insufficiency of their own righteovi-sness. as to justification in the sight of God? ■4. Do they cr}^ out after the Lord Jesus 1o save them ? 5. Do they see more worth and merit in one drop of Christ's blood to save them, than in all the sins of thi; world to damn them ? 6. Are they tender of sinning against Jesus Christ? 7. Is his name, person, and understand- ings, more precious to them, than is the glory of the world ? 8. Is this world more dear unto them ? 9. Is faith in Christ {o[' which they are convinced by God's Spirit of the want of, and that without it they can never close with (Mirist) precious to "them? 10. Do they favor Christ in tliis world, and do they leave all the world for his sake? And are tliey willing (God helping them) to run hazards for his name, l"or the love they bear to him? 11. Are his saints precious to them? If these things be so, whether thou seesC them or no, these men are coming to Jesus Christ, II. I come now to tjie second observa- tion propounded to be spoken to, to wit. That thev that arc coming to Jesus Christ are ofttimcs heartily afraid that Jesus Christ will not receive them. I told you that this observation is implieil in tlie text; and 1 gather it, 1. From tiic largeness and openness of" the promise; '"l will in no wise cast out." For had there not been a proneness in us to fear casting out, Christ needeil not to have, as it were, way-laid our fear, as he doth by this great and strange expression, •• in no wise ; an:liall I sav then? Yea, and! if he ask me, Why I came home no sooner ? What shall 1 say then? Thus, I say, might he reason with himself; and being conscious to himsehj that he could give but a very bad answer to any of these interro- gatories, no marvel if he stood in nei:d first of all of a kiss from his Father's lips. For had he answered the first in truth, he nuist say, I have been a haunter of taverns and ale-houses; and as for my portion, I spent it in riotuos living; my companions were whores and drabs; as for my preferment, the highest was, that I became a hogherd ; and as for my not coming home till now, could I have made shift to stay abroad ;uiy longer, I had not been at thy feet lor mercy now. 1 say these things considered, and con- sidering again, how prone poor men are to give way, when truly awakened, to de- spondings, and heart-misgivings, no niiirvel if he did sink in his mind, between the time of his first setting out, and that of his com- ing to his Father. 3. But, thirdly, niethinks I have, for die confirmation of this truth, the con.sent ol'all the saints, that are under heaven, to wit, That they that are coming to Jesus Christ, are ofltimes heartily afraid that he will not receive them. Question. But what should he the reason ? 1 will answer to this question thus, 1. It is not for the want of the revealed will of God, that nianifestelh grounds for the contrary, for of that there is a suliicien- cy ; yea, the text itself hath laid ;i suliicient foundation for encouragement, for them that are coming to Jesus Christ. " And him that cometh to me, I will in no wise cast out." 2. It is not for want of any invitation to come, for that is full and plain : " Come unto me, all ye ihat labor and are heavy la- den, and I will give you rest." 3. Neither is it for want of manifestation of Christ's willingness to receive, as tho.«e texts above named, with tliat Avhich follows declareth, "If any man thirst, let Jiim come unto me and drink." 4. It is not for want of exceeding gre:it nnd precious promises to receive them that come. " Wherefore come out from among them, and be ye separate, sahh the Lord, and touch not the unclean tliinsi-. and I will receive you. and I will be a Father inil(* you, and ye sluill be my sons and danuh- iers, saith'the Lord Almighty," 5. It is not for want of solemn oath and engagcjinent to save them that come : " For because he could swear by no greater, be swore by himself, That by two immutable things, in which it was impossible that God should lie, we might have strong consola- tion, who have lied for refuge, to lay hold on the hope set before us." 192 COME, AND WELCOME, TO JESUS CHRIST, 6. Neither is it for want of great exam- ples of God's mercy, that have come to Je- sus Christ, of which we read most plentifully in tlic word. Therefore, it must be concluded, it is for want of that which follows. 1. It is for want of the knowledge of Christ. Thou knowest but little of the grace and kindness that is in the heart of Christ; thou knowest but little of the virtue and merit of his blood ! thou knowest but little of the willingness tliat is in his heart to save thee ; and this is the reason of the ftar that ariseth in thy heart, and that caus- eth thee to doubt, that Christ will not re- ceive thee. Unbelief is ths daughter of ig- norance. Therefore Christ saith, " O fools, and slow of heart to believe." Slowness of heart to believe, flows from thy foolishness in the things of Christ : this is evident to all that are acquainted with themselves, and are seeking after Jesus Christ. The more ignorance, the more un- belief: the more knowledge of Christ, the more faith. " They that know thy name, will put their trust in thee." He therefore that began to come to Christ but the other day, and hath yet but little knowledge of him, he fears that Christ will not receive him. But he that hath been longer ac- quainted with him, he is " strong, and iiath overcome the wicked one." When Joseph's brethren came into Egypt to buy corn, it is said, "Joseph knew his brethren, but his brethren knew not him." What follows? Why, great mistrust of heart about their speeding well; especially if Joseph did but answer them rougldy, call- ing them spies, and questioning their truth and the like. And observe it, so long as their ignorance about their brother re- mained with them, whatsoever Joseph did, still they put the worst sense upon it : For instance, Joseph upon a time bids the stew- ard of his house bring them home to dine with him, to dine even in Joseph's house : And how is this resented by them ? Why, they are afraid : " And the men were afraid, because they were brought unto" (their brother) "Joseph's house." And they said, " He seeketh occasion against us. and will fall upon us, and take us for bond- men, and our asses ." What ! afraid to go to Joseph's house ! He was their brother : he intended to feast them : to feast them, and to feast with them. Ah ! but they were Ignorant that he was their brother: And 80 long as their ignorance lasted, so Ions their fear terrified them. Just thus it is with the sinner that but of late is coming to Jesus Ciirist: He is ignorant of the love and pity that is in Christ to coming sinners : Therefore he doubls, therefore he fears, therefore his heart ini.^gives him. Coming .sinner, Christ invitetii thee to dine ai^ J sup with him : he invitcili thee to a banquet of wine, yea to come into hia wine-cellar, and his banner over thee shall be love. Rev. xxx. 20 ; Song ii. 5. But I doubt it, says the sinner ; but it is answered, he calls thee, invites thee to his banquet, flaggons, apples, to his wine, and to the juice of his pomegranate. O I fear, I doubt, I mistrust, I tremble in expectation of the contrary ! Come out of the man, thou dastardly ignorance. Be not afraid, sinner, only believe. " He that cometh to Christ, he will in no wise cast out." Let the coming sinner therefore seek after more of the good knowledge of Jesus Christ : Press after it, seek it as silver, and dig lor it as for hid treasure. This will em- bolden thee : this will make thee wax strong- er and stronger. I know whom I have be- lieved, " I know him," saith Paul ; and what follows ? Why, " I am persuaded that he is able to keep that which 1 have committed to him against that day." Wliat had Paul committed to Jesus Christ? The answer is. He had "com- mitted to hini his soul." But why did he commit his soul to him : He knew him to be faithful, to be kind : He knew he would not fail him, nor forsake him : and therefore he laid his soul down at his feet, and com- mitted it to him, to keep against that day. But, 2. Thy fears that Christ will not receive thee, may be also a consequent of thy ear- nest and strong desires after thy salvation by him. For this I observe, that strong de- sires to have, are attended with strong fears of missing. What man most sets his heart upon, and what his desires are most after, he (ofttimes) most fears he shall not obtain. So the man, ruler of the synagogue, had a great desire that his daughter should live ; and that desire was attended with fear, that she should not : Therefore Christ saith unto him, " Be not afraid." Suppose a young man should have his heart uuich set upon a virgin to have her to wife, if ever he fears he shah not obtain her, it is when he begins to love ; now, thinks he, somebody will step in betwixt my love and the object of it : either they will find fault with my person, my estate, my condition, or something. Now thoughts begin to work ; she doth not like me, or something. And thus it is witli the soul at first coming to Jesus Christ, thou lovest him, and thy love produces jealousy, and that jealousy ofttimes begets fears. Now thou fearest the sins of thy youth, the sins of thine old age, the sins of thy call- ing, the sins of thy Christian duties, the sins of thi ne heart, or something ; thou thinkest some- thing or other will alienate the heart and affections of Jesus Christ from thee ; thou thinkest he sees someliiing in thee, lor the sake of which he will refuse thy soul. •COME, AND WELCOME, TO JESUS CHRIST. I93 But be content ; a little more knowledge of him will make thee take better heart 5 thy earnest desires shall not be attended with such burning fears ; thou shalt hereaf- ter say, " This is my infirmity." Thou art sick of love, a very sweet dis- ease ; and yet every disease has some weakness attending of it ; yet I wish this distemper (if it be lawful to call it so) was more epidemical. Die of this disease, I would gladly do ; it is better than life it- self, though it be attended with fears. But thou criest out, I cannot obtain: well, be not to ohasty to make conclusions. If Jesus Christ had not put his finger in at the hole of the lock, thy bowels would not have been troubled for him. Song 5. Mark how the Erophet hath it : " They shall walk after the lOrd : he shall roar like a lion : when he shall roar, the children shall tremble from the west, they shall tremble like a bird out of Egypt, and as a dove out of the land of Assyria." When God roars, (as ofttimes the com ing soul hears him roar) what man that is coming, can do otherwise than tremble ? But trembling he comes ; " He sprang in, and came trembling, and fell down before Paul and Silas." Should you ask him that we ment^oned but now. How long is it since you began to fear you should miss of this damsel you love so ? The answer will be, ever since I began to love her. But did you not feaa- it before ? No, nor should I fear now, but that I vehemently love her. Come, sinner, let us apply it: How long is it since thou began to fear that Jesus Christ will not re- ceive thee ? The answer is, ever since 1 began to desire that he would save my soul. I began to fear, when I began to to come, and the more my heart burns in desires after him, the more I feel my heart fear I should not be saved by him. See now, did I not tell thee tliat thy fears were but the consequence of struiig desires ? Well, fear not, coming sinner, thousands of coming souls are in thy condition, and yet they will get safe into Christ's bosom. " Say," says Christ, " to them that are of a fearful heart, be strong, fear not ! Your God will come and save you." 3. Thy fear that Christ will not receive thee, may arise from a sense of thy own unworthiness. Thou seest what a poor, sorry, wretched, worthless creature thou art. And seeing this, thou fearest Christ will not receive thee. Alas, sayest thou, I am the vilest of all men ; a town sinner, a ring-leading sinner ! I am not only a sin- ner myself, but have made others two-fold worse the children of hell also. Besides, now I am under some awakenings and Btirrings of mind after salvation," even now I find my heart rebellious, carnal, haxd, Vol 3.— Y. treacherous, desperate, prone to unbelief^ to despair : it forgetteth the word ; it wan- dereth ; it runneth to the ends of the earth. There is not, I am persuaded, one in all the world, that hath such a desperate wick- ed heart as mine is. My soul is careless to do good, but none more earnest to do that which is evil. Can such a one as I am live in glory? Can a holy, a just, and a righteous God, once think (with honor to his name) of sa- ving such a vile creature as I am ? I fear it. Will he show wonders to such a dead dog as I am ? I doubt it. I am cast out to the loathing of my per- son, yea, I loathe myself: I stink in mine own nostrils. How can I tlien be accepted by a holy and sin-abhorring God ? Psal. xxxviii. 5, 6, 7 : Ezek. x. and xx. 42, 43, 44. Saved I would be ; and who is there that would not, were they in my condition ? Indeed, I wonder at the madness and folly of others, when I see them leap and skip so carelessly about the mouth of hell. Bold sinner, how darest thou tempt God, by laughing at the breach of his holy law 1 But alas ! they fare not so bad one way, but I am worse another: I wish m3'self were any body but myself; and yet here again, I know not what to wJsh. When I see such as I believe are coming to .Tesus Christ, O I bless them ! But am confoun- ded in myself, to see how unlike, as I think, I am to a very good many in the world. They can read, hear, pray, remember, re- pent, be humble, do every thing better than so vile a wretch as I. I, vile wretch, am good for nothing, but to burn in hell-fire, and when I think of that, I am confounded too. Thus the sense of unworthiness crcRtes and heightens fears in the hearts of thera that are coming to Jesus Christ ; but indeed it should not: for who needs the physician but the sick ? or, who did Christ come info the world to save but the chief of sinners? Mark i. 17; 1. Tim. i. 15. Wherefore, the more thou seest thy sins, the faster fly thou to Jesus Christ, And let the sense of thine own unworthiness prevail with thee yet to go faster. As it is with the man that car- rieth his broken arm in a sling to the bone- setter, still as he thinks of his broken arm, and as he feels the pain and anguish, he hastens his pace to the man; and if Satan meets thee, and asketh, whither goest thou ? tell him thou art maimed, and art going to the Lord Jesus. If he objects thine own unworthiness, tell him, that even as the sick seeketh the physician, as he that hath broken bones seeks him that can set them, so thou art going to Jesus Christ for cure and heaUng, for thy sin-sick soul. But it ofttimea happeneth to him that flies for his life, he despairs of escapino^, 194 COME, AND WELCOME, TO JESUS CHRIST. and therefore delivers himself up into the hand of the pursuer. But up, up, sinner ; be of good cheer; Christ came to save the unworthy one; be not faithless, but believe. Come away, man, the Lord Jesus calls thee, saying, '' And him that cometh to me, I will in no wise cast out." 4. Thy fear that Christ will not receive ihee, may arise from a sense of the exceed- ing mercy of being saved. Sometimes salvation is in the eyes of him that desires BO great, so huge, so wonderful a thing, that the very thoughts of the excellency of it, engenders unbelief aboui obtaining it, in the heart of those that unfeignedly de- sire it. '• Seenieth it to you (saith David) a light thing to be a king's son-in-law ?" 1 Sam. xviii. 26. So the thought of the greatness and glory of the thing propoun- ded, as heaven, eternal life, eternal glory, to be with God, and Christ, and angels ; these are great things, things too good, (saith the soul that is little in his own eyes ;) things too rich (saith the soul that is truly poor in spirit) for me. Besides, the Holy Ghost hath a way to greaten heavenly things to the understand- ing of the coming sinner ; yea, and at the very same time to greaten too the sin and unworthiness of that sinner. Now the Boul staggeringly wonders, saying, What ! to be made like angels, like Christ, to live in eternal bliss, joy, and felicity ! This is for angels, and ior them that can walk like angels I If a prince, a duke, an earl, should send (by the hand of his servant) for some poor, sorry beggarly scrub, to take her for his master to wife, and the servant should come and say, My lord and master, such a one hath sent me to thee, to take thee to him to wife : he is rich, beautiful, and of excellent qualities ; he is loving, meek, humble, well-spoken, &c. What now would this poor, sorry, beggarly creature think ? What would she say ? or, how would she frame an answer? When King David sent to Abigail upon this account, and though she was a rich woman, yet she said, " Behold, let thine handmaid be a servant to wash the feet of the servants of my lord." She was contbunded, she could not well tell what to say, the offer was so great, beyond what in reason could be ex- pected. But suppose this great person should second his suit, and send to this sorry creature again, what would she say now? Would she not say, You mock me ? But what if he affirms, that he is in good earn- est, and that his lord must have her to wife ; yea, suppose he should prevail upon her to credit his message, ami to address herself for her journey ; yet, behold, every thought of her pedigree confounds her; also her sense of want of beauty makes her ashamed ; and if she doth but think of be- ing embraced, the unbelief that is mixed with that thought, whirls her into tremb- lings: and now she calls herself fool, for believing the messenger, and thinks not to go ; if she thinks of being bold, she blushes ; and the least thought that she shall be re- jected, when she comes at him, makes her look as if she would give up the ghost. And is it a wonder then to see a soul that is drowned in the sense of glory, and a sense of its own nothingness, to be con- founded in itself, and to fear, that the glory apprehended is too great, too good, and too rich, for such an one ? That thing, heaven and eternal glory, is so great, and I that would have it, so small, so sorry a creature, that the thoughts of obtaining it confounds me. Thus, I say, doth the greatness of the things desired, quite dash and overthrow the mind of the desire : O, it is too big ! it is too big ! it is too great a mercy ! But, coming sinner, let me reason with thee. Thou sayest, it is too big, too great. Well, will things that are less, satisiy thy soul? Will a less thing than heaven, than glory and eternal life, answer thy de^^ires ? No, nothing less : and yet I fear they are too big, and too good for me, even to ob- tain. Well, as big and as good as they are, God grveth them to such as thou ; they are not too big for God to give ; no, not too big to give freely ; be content, let God give like himself; he is that eternal God, and giveth like himself. When kings give, they do not use to give as poor men do. Hence it is said, that Nabal made a feast in his house like the feast of a king; and again, " All these things did Arauriah, as a king, give unto David." Now, God is a great king, let him give like a king, nay, let him give like himself, and do thou re- ceive like thyself: He hath all. and thou hast nothing. God told his people of old, tliat he would save them in truth and in righteousness, and that they should return to, and enjoy the land, which before, for their sins, had spewed them out ; and then adds, under the supposition of their count- ing the mercy too good, or too big, ''If it be marvellous in the eyes of the renmant of this people in these days, should it also be marvellous in mine eyes ? saith the Lord of hosts." As who should say, They are now in captivity, and little in their own eyes ; therefore they think, the mercy of returning to Canaan is a mercy too marvellously big for them to enjoy ; but if it be so in their eyes, it is not so in mine : I will do for them like God, if they will but receive my bounty like sinners. Coming sinner, God can give his heav- COME, AND WELCOME, TO JESUS CHRIST. 195 enly Canaan, and the glory of it, unto thee ; yea, none ever had them but as a gift, a free gift: He hath given us his Son, "How shall he not, then, with him also freely give us ail things 7" It was not the worthiness of Abraham, or Moses, or David, or Peter, or Paul, but the mercy of God, that made them inheri- tors of heaven. If God thinks thee worthy judge not thyself unworthy : but take it, and be thankful. And it is a good sign he intends to give thee, if he hath drawn out thy heart to ask. " O Lord, thou hast heard the desire of the humble; thou wilt pre- pare their hearts; thou wilt incline thine ear." When God is said to incline his ear, it implies an intention to bestow the mercy desired ; Take it therefore ; thy wisdom will be to receive, not sticking at thy own unworthiness. It is said, " He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." Again, " He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set them with the princes, even with the prin- ces of his people." You see also when God made a wedding for his Son ; he called not the great, nor rich, nor the mighty; but the poor, the inaimetl, the halt, and the blind. 5. Thy fears that Christ will not receive thee, may arise from the hideous roaring of the devil, who pursues iliee. He that hears him roar, must be a mighty Christian, if he can at that time deliver himself from fear. He is called a roaring lion ; and then to allude to that in Isaiah, " If one look into them, they have darkness and sorrow, and the liglit is darkness in their very heaven." There are two things, among many, that Satan useth to roar out after them that are coming to Jesus Christ: 1. That they are not elected . 2. That they have sinned the sin against the Holy Gho?t. To both these I answer briefly, First, Touching Election, out of which thou fearest thou art excluded : Why, com- ing sinner, even the text itself affordeth thee help against this doubt, and that by a double argument. 1st. That, coming to Christ is, by virtue of the gift, promise, and drawing of the Father ; but thou art a coming ; therefore God hath given thee, promised thee, and is drawing thee to Jesus Christ. Coming sinner, hold to this ; and when Satan be- ginneth to roar again, answer. But I feel my heart moving after Jesus Christ; but that would not be, if it were not given by promise, and drawing to Christ by the power of the Father. 2dly. Jesus Christ hath promised, " that him that cometh to him, he will in no wise cast out:" And if he hath said it, will he not make it good, I mean even thy salva- tion ? For, as I have said already, not to cast out, is to receive and admit to the ben- efit of salvation. If then the Father hath given thee, as is manifest by thy coming; and if Christ will receive thee, thou com- ing soul, as it is plain he will, because he hath said, " He will in no wise cast out ;" then be confident, and let these conclusions, that as naturally flow from the text, as light from the sun, or water from the foun- tain, stay thee. If Satan therefore objecteth, But thou art not elected ; answer, But I am coming, Satan, I am coming ; and that I could not be, but that the Father draws me ; and I am coming to such a Lord Jesus, as will in no wise cast me out. Further, Satan, were I not elect, the Father would not draw me, nor would the Son so graciously open his bosom to me. I am persuaded, that not one of the non-elect shall ever be able to say, no, not in the day of judgment, I did sincerely come to Jesus Christ. Come they may, feignedly, as Judas and Simon Magus did ; but that is not our question. Therefore, O thou honest-hearted, coming sinner, be not afraid, but come ! As to the second part of the objection, about sinning the sin against the Holy Ghost ; the same argument overthrows that also. But I will argue thus : Is^. Coming to Christ is by virtue of a special gift of the Father ; but the Father giveth no such gift to them that have sin- ned that sin ; therefore thou that art com- ing hast not committed that sin, That the Father giveth no such gift to them that have sinned that sin, is evident. 1. Because they have sinned them- selves out of God's favor ; " they shall nev- er have forgiveness." But it is a special favor of God to give unto a man, to come unto Jesus Christ ; because thereby he ob- tained forgiveness. Therefore he that cometh, hath not sinned that sin. 2. They that have sinned the sin against the Holy Ghost, have sinned them- selves out of an interest in the sacrifice of Christ's body and blood ; " There remains lor such no more sacrifice for sin :" But God giveth not grace to any of them to come to Christ, that have no share in the sacrifice of his body and blood. Therefore thou that art coming to him, hast not sin- ned that sin. Heb. x. 26. 2dly, Coming to Christ is by the special drawing of the Father; "No man cometh to me, except the Father which hath sent me, draw him." But the Father draweth not him to Christ, for whom he hath not allotted forgiveness by his blood ; there- fore, they that are coming to Jesus Christ, 19(5 COME, AND WELCOME, TO JESUS CHRIST. have not commrtted that sin, because lie hath allotted them fo-rgiveness by his blood. John vi. 44. That the Father cannot draw them to Jesus Christ for whom he hath not allotted forgiveness of sins, is manifest to sense; for that would be a plain mockery, a flame, neither becoming' his wisdom, justice, hdi- Dess, nor goodness. ddli/. Coming to Jesus Christ lays a man under the promise of forgiveness and satva- tion : But it is impossible that he that hath Binned that sin, should ever be put under a promise of these. Therefore h-e that hath sinned that sin, can never have heart to come to Jesos Christ. ithly. Coming to Jesus Christ lays a man under his intercession: " For be ever liveth to make intercession for them that come." Therefore he that is coming to Jesus Christ cannot have sinned that sin. Christ has forbid his people to pray for Ihem that have sinned that sin ; therefore he will not pray for them himself 3 but he prays for then) that come, 5thly. He that hath sinned that sin, Christ is to him of no more worth, than is a man that is dead; "For he hath crucified to himself the Son of God; yea, and hath also counted his precious blood, as the blood of an unholy thing. Now he that hath this low esteem of Christ, will never come to him for life ; but the coming man has an high esteem of his person, blood, and merits. Therefore he that is coming has not committed that sin. Gtkly. If be that has sinned this sin might yet come to Jesus Christ, then must the truth of God be overthrown ; which saith in one place, " He hath never forgiveness ;" and in another. " I will in no wise cast him out." Therefore, that he may never have forgiveness, he shall never have heart to come to Jesus Christ. " It is impossible that such an one should be renewed either to, or by repentance." Wherefore, never trouble thy head nor heart about this mat- ter; he that cometh to Jesus Christ, cannot have sinned against ihe Holy Ghost 6. Thy fears that Christ will not receive thee, may arise from thine own folly, in in- venting ; yea, in thy chalking out to God a way to bring thee home to Jesus Christ. Some souls that are coming to Jesus Christ are great tormentors of themselves upon this account ; they conclude that if there coming to Jesus Christ is right, they must needs be brought home thus and thus: As lo instance. 1. Says one. If God be bringing of me. to Jesus Christ, then will he load me with the guilt of sin till he makes me roar again. 2. If God be indeed bringing me home to Jesus Christ, then mu.st I be assaulted with dreadful temptations of the devil. 3. If God be indeed bringing me to Je- sus Christ, then even when I come at him, I shall have wonderful revelations of him. This is the way that eome sinners ap- point for God ; but perhaps he will not walk therein; yet will he bring them to Je- sus Christ. But now, because they come not the way of their own chalking out, therefore they are at n loss. They look for a heavy load and burden ; but perhaps God gives them a sight of their lost corkdition, and addeth not that heavy weight and bur- den. They look for fearful temptations of Satan ; but God sees that yet they are not fit for tiiem; nor is the time come that he should be honored by them in such a con- dition. They look for great and glorious revelations of Christ, grace, and mercy, but perhaps God only takes the yoke from off their jaws, and lays meat before them. And now again tliey are at a loss, yet a coming to Christ: "I drew them," saith God, " with the cords of a man, with the bands of love ; I took the yoke li-om oti' their jaws, and laid meat unto them." Now, I say, if God brings thee to Christ, and not by the way that thou hast appoint- ed, then thou art at a loss ; and for thy be- ing at a loss, thou mayest thank thyself. God hath more ways than thou knowest of! to bring a sinner to Jesus Christ; but he will not give thee beforehand an account by which of them he will bring thee to Christ. Sometimes he hath his ways in the whirl- wind ; but sometimes the Lord is not there. If God will deal more gently with thee than with others of his children, grudge not at it; refuse not the waters that go softly, lest he bring up to thee the waters of the rivers, strong and many, even these two smoking firebrands, the devil and guilt of sin. He saith to Peter, "follow me," And what thunder did Zaccheus hear or see? '' Zaccheus, come down," saith Christ, "and he came down," (says Luke,) "and received him joyfully." But had Peter or Zaccheus made the objection that thou hast made, and directed the Spirit of the Lord as thou hast done, they might have looked long enough, be- fore they had found themselves coming to Jesus Christ. Besides, I will tell thee that the great- ness of the sense of sin, the hideous roar- ing of the devil, yea, abundance of revela- tions, will not prove that God is bringing thy soul to Jesus Christ; as Balaam, Cain, Judas, and others, can witness. Further, consider, that what thou hast not of these things here, thou mayest have another time, and that to thy distraction. Wherefore, instead of being discontent, be- cause thou art not in the fire, because thou hearest not the sound of the trumpet, and COME, AND WELCOME, TO JESUS CHRIST. 197 alarm of war, "Pray that thou enter not into temptation ;" yea, come boldly to the throne of grace, and obtain mercy, and find grace to help in that time of need. Ps. Ixxxviii. 15. Matt. xi. 41. Heb. iv. 16. Poor creature ! thou criest, If I were tempted, I could come faster, and with more confidence to Jesus Christ. Thou sayest thou knowest not what. What says Job ? " Withdraw thy hand from mc, and let not thy dread make me afraid, Then call thou, and I will answer: or let me speak, and answer thou me." It is not the over heavy load of sin, but the discovery of mercy; not the roaring of the devil, but the drawing of the Father, that makes a man come to Jesus Christ ; I myself know all these things. True, sometimes, yea, most an end, they that come to Jesus Christ, come the way that thou desiresl ; the leading, tempted way : but the Lord also leads some by the waters of comfort. If I was to choose when to go a long journey, to wit, whether I would go it in the dead of winter, or in the pleasant spring, (though if it was a very profitable journey, as that of coming to Christ is, I would choose to go it through fire and water, before I would lose the ben- efit:) But I say, if I might choose the time, I would choose to go it in the pleas- ant spring, because the way would be more delightsome, the days longer and warmer, the nights shorter, and not so cold. And it is observable, that very argument that thou usest to weaken thy strength in the way, that very argument Christ Jesus useth to encourage his beloved to come to him : " Arise," saith he, " my love, my fair one, and come away : Why 1 For lo, the win- ter is past, the rain is over and gone, the flowers appear in the earth, the time of the singing of birds is come, and the voice of turtle is heard in our land. The fig-tree putteth forth her green figs, and the vine, with her tender grapes, give a good smell : Arise my love, my fair one, and come away." Trouble not thyself, coming sinner ; if thou seest thy lost condition by original and actual sin ; if thou seest thy need of the spoiless righteousness of Jesus Christ; if thou art willing to be found in him, and to take up thy cross and follow him ; then pray for a fair wind and good weather, and come away. Stick no longer in a muse and doubt about things, but come away to Jesus Christ: Do it, Tsay, lest thou tempt God to lay the sorrows'of a travailing wo- man upon thee. Thy folly in this Ihing may make him do it. Mind what follows, " The sorrows of a travailing woman shall come upon him: Why? Ha is an unwise son; so he should not stay long in the place of the breaking forth of children." 7. Thy fears that Christ will not receive thee, may arise from those decays that thou findest in thy soul, even while thou art coming to him ; So even as they are com- ing to Jesus Christ, do find themselves grow worse and worse; and this is indeed a sore trial to the poor coming sinner. To explain myself: There is such an one coming to Jesus Christ, who, when at first he began to look out after him, was sensi- ble, affectionate, and broken in spirit; but now is grown dark, senseless, hardhearted and inclined to neglect spiritual duties, &c. Besides, he now finds in himself inclina- tions to unbelief, atheism, blasphemy, and the like ; now he finds he cannot tremble at God's word, his judgments, nor at the ap- prehension of hell-fire : neither can he, as he thinketh, be sorry for these things. Now this is a sad dispensation ; The man under the sixth head complaineth for want of temptations, but thou hast enough of them ; art thou glad of them, tempted, coming sinner ? They that never were exercised with them, may think it a fine thing to be within the rage, but he that is there, is ready to sweat blood for sorrow of heart, and to howl for vexation of spirit. This man is in the wilderness among wild beasts : Here he sees a bear, there a lion, yonder a leopard, a wolf, a dragon ; devils of all sorts, doubts of all sorts, fears of all sorts, haunt and molest his soul. Here he sees smoke, yea, some fire and brimstone, scattered upon his secret places ; He hears the sound of an horrible tempest. O ! my friends, even the Lord Jesus, that knew all things, even he saw no pleasure in temptations, nor did he desire to be with them ; wherefore one text saith, '' he was led," and another, " he was driven," of the spirit into the wilderness, to be tempted of the devil. But to return : Thus it happencth some- times to them that are coming to Jesus Christ. A sad hap indeed ! one would think that he that is flying from wrath to come has little need of such clogs as these : And yet so it is, a woful experience proves it. The church of old complained that her enemies overtook her between the straits ; just between hope and fear, heaven and hell. This man feeleth the infirmity of his flesh ; he findeth a proneness in himself to be desperate : Now he chides with God, flings and tumbles like a wild bull in a net, and still the guilt of all returns upon him- self, to the crushing of him to pieces: Yet he feeleth his heart so hard, that he can find, as he thinks, no kind falling under any of his miscarriages. Now he is a lump of confusion in his own eyes, whose spirit and actions are without order. Temptations serve the Christians as the 198 COxME, AND WELCOME, TO JESUS CHRIST. shepherd's dog ?ervcth the silly sheep; that is coming behind the flocU, lie runs upon it. pulls it down, worriop it, wounds it, and grievously bedabbleth it with dirt and wet, In the lowest places oftlie furrows of the field, and not leaving it until it is half dead, nor then neither, except God rebuke. Here is now room for fears of being cast away. Now I see I am lost, says the sin- ner; This is not coming to Jesus Christ, says the sinner : such a desperate, hard, and wretched heart as mine is, cannot be a gmcious one, saith the sinner : And bid 8uch an one be better, he says, I cannot, no, I cannot. QnesHon. But what will you say to a soul in this condition 7 A)is\cer. I will say that temptations have attended the best of God's people ; I will say that temptations come to do us good ; and I will say also, That there is a differ- ence betwixt growing worse and worse, and thy seeing more clearly how bad thou art. There is a man of an ill-favored counte- nance, who hath too high a conceit of his beauty, and wanting the benefit of a glass, he stifl stands in his own conceit ; at last a limner is sent unto hira. who drawelh his ill-tavored face to the lite ; now looking thereon, he begins to be convinced that he is not half so handsome as he thought he was. Coming sinner, thy temptations are these painters, they have drawn out thy ill-favored heart to the life, and have set it before thine eyes, and now thou seest how ill-favored thou art. Hezekiah was a good man, yet when he lay sick (for aught I know) he had some- what too good an opinion of his heart; and for aught I know also, the Lord might up- on his recovery leave him to a temptation, that he might better know all that was in his heart. Alas ! we are sinful out of measure, but see it not to the full, until an hour of temp- tation comes ; But when it comes, it doth as the painter doth, draw out our heart to the life ; yet the sight of what we are should not keep us from coming to Jesus Christ. There are two ways by which God lets a man into a sight of the naughtiness of his heart ; one is by the light of the word and Spirit of God, the others is, by the tempta- tions of the devil. But, by the first, we see our naughtiness one way, and by the sec- ond, another. By the light of the word and Spirit of God, thou hast a sight of thy naughtiness, and by the light oT the sun, thou hast a sight of the spots and defile ments that are in thy house or raiment. Which light gives thee to see a necessity of cleansing, but maketh not the blemishes to spread more abominably. But when Satan comes, when he tempts, he puts life and rage into our sins, and turns them as it were, into so many devils within us. Now, like prisoners, they attempt to break through the prison of our body: they will attempt to get out at our eyes, mouth, ears, any ways to the scandal of the gospel, and reproach of religion, to the darkening of our evidences, and damning of our souls. But I shall say, as I said before, this hath ofttimes been the lot of God's people. And, " No temptation hath overtaken thee, but such as is common to man ; and God is faithful, who will not suffer thee to be temp- ted above what thou art able." See the book of Job, the book of Psalms, and that of the Lamentations. And remember far- ther, that Christ himself was tempted to blaspheme, to worship the devil, and to murder himself, (temptations worse than which thou canst hardly be overtaken with.) But he was sinless, that is true. And he is thy Saviour, and that is as true. Yea, it is as true also, that by his being tempted he became the conqueror of the tempter, and a succorer of those that are tempted. Question. But what should be the rea- son that some that are coming to Christ, should be so lamentably cast down, aad buffeted with ten>ptation ? Answer. It may be for several causes. 1. Some that are coming to Christ, can- not be persuaded until the temptation comes that they are so vile as the scripture saith they are. True they see so much of their wretchedness as to drive them to Christ: But there is an over and above of wicked- ness which they see not. Peter little thought that he had had cursing, and .swearing, and lying, and an inclination in his heart to deny his Master, before the temptation came: but when that indeed came upon him, then he found it there to his sorrow. 2. Some that are coming to Jesus Christ are too much affected with their own gra- ces, and too little taken with Christ's per- son ; wherefore God, to take them off from doting on their own jewels, and that they might look more to the person, undertaking and merits of his Son, plunges them into the ditch by temptations. And this I take to be the meaning of Job: "If I wash me," saith he, "with snow-water, and make my- self never so clean, yet wilt thou plunge me in the ditch, and mine own clothes shall abhor me." Job had been a little too much tampering with his own graces, and setting his excellencies a little too high. But by that the temptations were ended, you find him better taught. Yea, God doth ofttimes, even for this thing, as it were take our graces from us, and so leave us almost quite to ourselves, and to the tempter, that we may learn not COME, AND WELCOME, TO JESUS CHRIST. I99 to love the picture more than the person of his Son. See how he dealt with them in the 16th ofEzekiel, and the 2d of Hosea. 3. Perhaps thou hast been given too much to judge thy brother, to condemn thy brother, because a poor tempted man ; and God to bring down the pride of thy heart, letteth the tempter loose upon thee, that thou also mayest feel thyself weak. " For pride goeth before destruction, and an haughty spirit before a fall." 4. It may be thou hast dealt a little too roughly with those that God hath this way wounded, not considering thyself lest thou also be tempted : And therefore God hath suffered it to come unto thee. 5. It may be thou wast given to slumber and sleep, and therefore these temptations were sent to awake thee. You know that Peter's temptation came upon him, after his sleeping ; then instead of watching and praying, then he denied, and denied, and denied his Master. 6. It may be thou hast presumed too far, and stood too much in thine own strength, and therefore is a time of temptation come upon thee. This was also one cause why it came upon Peter : " Though all men for- sake thee, yet will not I." Ah ! that is the way to be tempted indeed. 7. It may be God intends to make thee wise, to speak a word in season to others that are afflicted ; and therefore he sufler- eth thee to be tempted. Christ was temp- ted that he might be able to succor them that are tempted. 8. It may be Satan hath dared God to suffer him to tempt thee : promising him- self that if he will but let him do it, thou will curse him to his face. Thus he ob- tained leave against Job ; wherefore take heed, tempted soul, lest thou provest the devil's saying true. 9. It may be thy graces must be tried in the fire, thai that rust that cleaveth to them may be taken away, and themselves proved, both before ang-els and devils, to be tar bet- ter than of gold that perishelh ; it may be also that thy graces are to receive special prai- ses, and honor, and glory, at the coming of the Lord Jesus (to judgment.) for all the exploits that thou hast acted by them against hell, and its infernal crew, in the day of thy temptation. 10. It may be God would have others learn by thy siglis, groans, and complaints under lemptationf;, to beware of those sins, for the sake of which thou art at present de- livered to the tormentors. But to conclude this, put the worst to the worst, (and then things will be bad enough,) suppose that thou art to this day without the grace of God, yet thou art but a miserable creature, a sinner, that has need of a blessed Saviour; and the text presents thee with one as good and kind as heart can wish ; who also for thy encour- agement saith, " and him that cometh to me, I will in no wise cast out." To come therefore to a word of applica- tion. Is it so, that they are coming to Jesus Christ, are ofttimes heartily afraid, that Jesus Christ will not receive them? Then this teacheth us these things : 1. That faith and doubting may ai the same time have their residence in the same soul. " O thou of little faith, wherefore didst thou doubt ?" He saith not, O thou of no faith ; but O thou of little faith ; because he had a little faith in the midst of his many doubts. The same is true, even of many that are coming to Jesus Christ : They come, and fear they come not, and doubt they come not. When they look up- on the promise, or a word of encourage- ment by faith, then they come ; when they look upon themselves, or the difficulties that lie before them, then they doubt. Bid me come, said Peter; Come, said Christ So he went out of the ship to go to Jesus, but his hap was to go to him upon the water; there was the trial. So it was with the poor desiring soul. Bid me come, says the sinner ; come, says Christ, and I will in no wise cast thee out ; So he comes, but his hap is to come upon the water, upon drowning difficulties ; if therefore the wind of temptations blow, the waves of doubts and fears will presently arise, and this com- ing sinner will begin to sink, if he has but little faith. But you shall find here in Peter's little faith, a twofold act ; to wit, coming and crying : Little faith cannot come all the way without crying. So long as its holy bold- ness lasts, so long it can come with peace, but when it is so it can come no farther, it will go the rest of the Avay with crying. Peter went as far as his little faith would carry him: He also cried as lar as his little faith could help, " Lord, save me, I perish." And so with coming .and crying he was kept from sinking, though he had but a lit- tle faith. "Jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?" 2. Is it so, that they that are coming to Jesus Christ, are ofttimes heartily afraid that Jesus Christ will not receive them ? Then this shows us a reason of that dejec- tion, and those castings down, that very often we perceive to be in them that are coming to Jesus Christ. Why, it is, be- cause they are afraid that Jesus Christ will not receive them. The poor world they mock us, because we are a dejected peo- ple ; I mean, because we are sometimes so ; but they do not know the cause of our de- jection. Could we be persuaded, even then 200 COME, AND WELCOME TO JESUS CHRIST. when we arc dejected, that Jesus Christ would indeed receive us, it would make us fly over their heads, and would put more gladness into our hearts, than in the time in which their corn, wine, and oil increases. Ps. iv. 3, Is it so, that they that are coming to Jesus Christ, are ofttimes heartily afraid that he will not receive them ? Then this shows, that ihey that are coming to Jesus Christ, are an awakened, sensible, consid- ering people ; For fear cometh from sense, and consideration of things. They are sen- sible of sin, sensible of the curse due there- to ; they are also sensible of the glorious majesty of God, and of what a blessed, blessed thing it is to be received of Jesus Christ: The glory of heaven, and the evil of sin, these things they consider, and are sensible of. " When I remember 1 am fifraid: When I consider I am afraid." These things dash their spirits, being awake and sensible. Were they dead, like other men, they would not be afflicted with fear as they are ; for dead men lear not, feel not, care not ; but the living and sen- sible man, he it is that is ofttimes heartily afraid that Jesus Christ will not receive him. I say, the dead and senseless are not distressed: They presume they are ground- lessly confident. AVho so bold as blind Bayard ? These indeed should fear and be afraid because they are not coming to Jesus Christ. O the hell, the fire, the pit, the wrath of God, and torment of hell, that are prepared for poor neglecting sinners ! " How shall we escape if we neglect so great salvation." But they want sense of things, and cannot fear. It is so that they that are coming to Je- sus Christ, are ofttimes heartily afraid that lie will not receive them ? Then this should teach old Christians, to pity and pray for young comers: You know the heart of a stranger, for you yourselves were strangers in the land of Egypt. You know the fears, and doubts, and ter- rors, that take hold on them, for they some- times took hold on you. Wherefore pity them, pray for them, encourage them ; they need all this: gviilt hath overtaken them, fear of the wrath of God hath overtaken them ; Perhaps they are witliin the sight of hell-fire; and the fear of going thither is burning hot witliin their heart.s. You may know how strangely Satan is suggesting his devilish doubts unto them. if possible he may sink and drown them with his multitude and weight of them. Old Christians, mend up the path for them, take the stumbling-blocks out of the way, lest that which is feeble and weak be turn- ed aside, but let it rather bo healed. III. I come now to the next observation, and shall speak a little to that j to wit, That Jesus Christ would not have them that in truth are coming to him, once think that he will cast them out. The text is full of this 3 " And him that cometh to me, I will in no wise cast out." Now if he saith, I will not, he would not have us think he will. This is yet farther manifest by these con- siderations. 1. Christ Jesus did forbid even ihem that as yet were not coming to him, once to think him such an one. "Do not think," said he, " that I will accuse you to the Fath- er." These, as I said, were such, that as yet were not coming to him : For he saith of them a little before, and ye will not come to me : lor the respect they had to the hon- or of men kept them back. Yet, I say, Je- sus Christ gives them to understand, that though he might justly reject them, yet he would not, but bids them not once to think that he would accuse them to the Father. Now, not to accuse (with Christ) is to plead for : for Christ in these things stands not neuter between the Father and sinners. So then, if Jesus Christ would not have them think, that yet will not come to him, that he will accuse them ; then he would not that they should think so, that in truth are coming to him: ''And him that cometh to me, I will in no wise cast out." 2. When the woman taken in adultery (even in the very act) was brought before Jesus Christ, he so carried it both bywords and actions, that he evidently enough made it manifest, that condemning and casting out were such things, for the doing of which he came not into the world. Wherefore, when they had set her be- fore him, and had laid to her charge the heinous fact, he stooped down, and with his finger wrote upon the ground as though he heard them not. Now what did he do by this carriage, but testify plainly that he was not for receiving accusations against poor sinners, whoever accused by? And observe, though they continued asking, thinking at last to force him to condemn her ; yet then he so answered, as that he drove all condemning persons from her. And then he adds, for her encouragement to come to him : " Neither do I condemn thee, go and sin no more." Not but that he indeed abhorred the fact, but he would not condemn the woman for the sin, because that was not his office. " He was not sent into the world to condemn the world, but that the world through him might be saved." Now if Christ, though urged to it, would not condemn the guilty woman, though she was far at pre;?ent from coming to him, he would not that they should once think, that he will cast them out, that in truth are coming to him : " And COME, AND WELCOME, TO JESUS CHRIST. 201 him that cometh to me, I will in no wise cast out." 3. Christ plainly bids the turning sinner come : and tbrbids him to entertain any such thoughts, as that he will cast him out. ■" Let the wicked forsake his way, and the unrighteous man his thoughts, and let him turn unto the Lord, and he will have mer- cy upon him : and to our God, for he will abundantly pardon." The Lord by bidding the unrighteous forsake his thoughts doth in special forbid, as I have said, viz. those thoughts that hin- der the coming man in his progress to Je- sus Christ, his unbelieving thoughts. Therefore he bids them not only forsake his ways but his thoughts ; " Let the sin- ner forsake his ways, and the unrighteous man his thoughts." It is not enough to for- sake one, if thou wilt come to Jesus Christ, because (he other will keep thee from him. Suppose a man forsake his wicked ways, his debauched and filthy life ; yet if these thoughts, that Jesus Christ will not receive him, be entertained and nour- ished in his heart, these thoughts will keep him from coming to Jesus Christ. Sinner, coming sinner. Art thou for com- ing to Jesus Christ? Yes, says the sinner. Forsake thy wicked ways then. So I do, says the sinner. Why comest thou then so slowly ? Because 1 am hindered. What hinders? Has God forbidden thee? No. Art thou not willing to come faster? Yes, yet I cannot. Well, prithee be plain with me, and tell me the reason and ground of thy discouragement. Why, says tiie sin- ner, though God forbids me not, and though I am willing to come faster, yet there nat- urally ariseth this, and that, and the other thought in my heart, that hinders my speed to Jesus Christ. Sometimes I think I am not chosen ; sometimes I think I am not called ; sometimes I think I am come too late ; and sometimes I think I know not what IS to come. Also one while I think I have Ro grace ; and then again, that I cannot pray ; and then again, I think I am a very hypocrite. And these things keep me from coming to Jesus Christ. Look ye now, did I not tell you so? There are thoughts yet remaining in the heart, even of those who have forsaken their wicked ways ; and with those thoughts they are more plagued than with any thing else ; because they hinder their coming to Jesus Christ, for the sin of unbelief (which is the original of all these thoughts) is that which besets a coming sinner more easily than do his ways. But now, since Jesus Christ commands thee to forsake these thoughts, forsake them, coming sinner: and if thou forsake them not, thou transgressest the commands of Christ, and abidest thine own torment- VoL 3.— Z. or, and keepest thyself from establishment in grace : " If ye will no-t believe, ye shall not be estabUshed." Thus you see how Jesus Christ setteth himself against such thoughts, that any way discourage the coming sinner ; and thereby truly vindicates tlie doctrine we have in hand, to wit, That Jesus Christ would not have them, that in truth are com- ing to him, once think, that he will cast them out. '• And him that cometh to me, I will in no wise out." I come now to the reasons of the observa- tion. 1. If Jesus Christ should allow thee once to think, that he will cast thee out, he must allow thee to think that he will falsify his word ; for he hath said, " I will in no wise cast out." But Christ would not that thou shouldst count him as one that will falsify his word ; for he saith of himself, " I am the truth ;" therefore he would not, that any that in truth are coming to him, shouM once think, that he will cast them eut. 2. If Jesus Christ should allow the -sin- ner, that in truth is coming him, once t© think that he will cast them out, then he must allow, and so countenance the first appear- ance of unbelief: the which he count-eth his greatest enemy, and against wliich h& has bent even his holy gospel. ThereforiS Jesus Christ would not, that they that in truth are coming to him, should once think that he will cast them out. 3. If Jesus Christ should allow fhe com- ing sinner once to think, that he will cast him out, then he must allow him to make a question, Whether he is willing to receive his Father's gift: for the coming sinner is his Father's gift: as also says the text; but he testifieth, " All that the Father giv- eth him shall come to him : and him that cometh, he will in no wise cast out." There- fore Jesus Christ would not have him, that in truth is coming to him, once to think, that he will cast him out. 4. If Jesus Christ should allow them once to think, (that indeed are coming to him,) that he will cast them out. he must allow them to thinlc, that he will despise and re- ject the drawing of his Father ; For no man can come to him, but whom the Fath- er draweth. But it would be high blas- phemy, and damnable wickedness once to imagine thus. Therefore, Jesus Christ v/ould not have him that cometh, once thinlc, that he will cast him out. 5. If Jesus Christ should allow those that indeed are coming to him, once to think that he will cast them out, lie must allow them to think, that he will be unfiirh- ful to the trust and charge that his Fatiier hath committed to him ; which is to save, and not to lose any thing of that which he hath given unto him to save. ButtheFatli- 202 come;, and welcome, to JESUS CHRIST. er hath given him a charge, to save tlie coming sinner ; therefore it cannot be, that he should allow, that such an one should once tliink, tliat he will cast him out. 6. If Jesus Christ should allow, that they should once tliink, that are coming to him, that he will cast them out, then he must al- low them to think, that he Avill be unfaith- ful to his office of priesthood ; for, as by the first part of it, he paid price for, and ran- somed souls, so by the second part thereof, he continually maketli intercession to God for them that come. But he cannot allow us to question his faithful execution of his priestliood, therelbre he cannot allow us once to think, that the coming sinner shall be cast out. 7. If Jesus Christ should allow us once to think, that the coming sinner shall be cast out, tlien he must allow us to question his will, or power, or merit to save. But he cannot allow us once to question any of these ; therefore not once to think, that the coming sinner shall be cast out. 1. He cannot allow us to question his will ; for he saith in the text, " I will in no wise cast out." 2. He cannot allow us to question his power ; for the Holy Ghost saith, he is able to save to the uttermost them that come. 3. He cannot allow us to question his power ; for the merit, for the blood of Christ cleanseth the comer from all sin ; therefore he cannot allow that he that is coming to him should once think that he will cast them out 8. If Jesus Christ would allow the com- ing sinner once to think that he will cast him out, he must allow him to give the lie to the manifest testimony of the Father, Son, and Spirit; yea, to the whole gospel contained in Moses, the prophets, the book of Psalms, and that commonly called the New Testament. But he cannot allow of this ; therefore, not that the coming sinner should once think he will cast him out. 9. Lastly, if Jesus Christ should allow him that is coming to him once to think, that he will cast him out, he must allow him to question his Father's oath, which he in truth and righteousness hath taken, that they might have a strong consolation, who have fled for refuge to Jesus Christ. But he cannot allow this, therefore he cannot allow, that the coming sinner should once think, that he will cast him out. I come now to make some general use and application of the whole, and so to draw towards a conclusion. 1. The first use, a use of information : and it informeth us, That men by nature are far ofl' from Christ. Let me a little improve this use, by speak- ing to those three questions. 1. Where is he that is not coming to Je- sus Christ ? 2. What is he that is coming to Jesus Christ? 3. Whither is he to go that cometh not to Jesus Christ ? 1. Where is he? Ansicer. 1. He is far from God, lie is without him, even alienated from him, both in his understanding, will, affections, and conscience. 2. He is far from Jesus Christ, who is the only deliverer of men from hell fire. 3. He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven. 4. He is far from being righteous, that righteousness that should make him accept- able in God's sight. 5. He is under the power and dominion of sin ; sin reigneth in and over him ; it dwelleth in every faculty of his soul, and member of his body ; so that from head to foot there is no place clean. 6. He is in the pest-house with Uzziah, and excluded the camp of Israel with the lepers. 7. His life is among the unclean : " He is in the gall of bitterness, and in the bond of iniquity." 8. He is in sin, in the flesh, in death in the snare of the devil, and is taken captive by him at his will. 9. He is under the curse of the law, and the devils dwell in him, and have the mas- tery of him. 10. He is in darkness, and walketh in darkness, and knows not whither he goes ; for darkness has blinded his eyes. 11. He is in the broad way that leadeth to destruction, and holding on, he will as- suredly go in at the broad gate, and so down the stairs to hell. Secondly, What is he that cometh not to Jesus Christ? 1. He is counted one of God's enemies. 2. He is a child of the devil, and of hell ; for the devil begat him, as to his sinful na- ture, and hell must swallow him at last, because he cometh not to Jesus Christ. 3. He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face. 4. He is a self-murderer; he wrongeth his own soul, and is one that loveth death. 5. He is a companion for devils, and damned men. Thirdly, Where is he hke to go that com- eth not to Jesus Christ? 1. He that cometh not to him, is like to go farther from him ; for every sin is a step farther from Jesus Christ. 2. As he is in darkness, so he is like to go on in it ; for Christ is the light of the world, and he that comes not to him, walk- eth in darkness. 3. He is hke to be removed at last, as COME, AND WELCOME, TO JESUS CHRIST. 203 far from God and Christ, and heaven, and all felicity, as an infinite God can remove him. But, Secondly, This doctrine of coming to Christ, informeth us, where poor desti- tute sinners may find life for their souls, and that is in Christ. This life is in his Son ; he that hath the Son, hath life. And again, " Whoso findeth me, findeth life, and shall obtain favor of the Lord." Now, for farther enlargement, I will also here propound three more questions. 1. What life is in Christ? 2. Who may have it 1 3. Upon what terms 1 First, What life is in Jesus Christ? 1. There is justifying life in Christ. Man by sin is dead in law; and Christ only can deliver him by his righteousness and blood from this death into a state of life ; " For God sent his Son into the world, that we might live through him ;" that is, through the righteousness which he should accom- plish, and the death that he should die. 2. There is eternal life in Christ ; Life that is endless : life for ever and for ever. " He hath given us eternal life, and this life is in his Son." Now, justification and eternal salvation being both in Christ, and no where else to be had for men, who would not come to Je- sus Christ? Secondly, Who may have this life? I answer, poor, helpless, miserable sin ners, Particularly, 1. Such as are willing to have it ; " Who soever will, let him take of the waters of hfe." 2. He thai ihirsteth for it : "I will give him that is athirst of the fountain of the water of life." 3. He that is weary of his sins ; " This is the rest, whereby you may cause the wea- ry to rest ; and this is the refreshing." 4. He that is poor and needy, " He shall spare the poor and needy, and shall save the souls ot the needy." 5. He that followeth after him, crieth for life : " He that follows me shall not walk in darkness, but shall have the light of life." Thirdly, Upon what terms may he have this life? Answer. Freely, Sinner, dost thou hear ? Thou mayest have it freely. Let him take of the water of life freely. I will give him of the fountain of the water of life freely : " And when they had nothing to pay, he freely forgave them both." Freely, without money, or without price, " Ho ! every one that thirsteth, come ye to the waters; and he that hath no money, come, buy and eat ; Yea, come, buy wine and milk, without money and without price." Sinner, art thou thirsty ? art thou wea- ry? art thou willing ? Come then, and re- gard not your stuff; for all the good that is in Christ is offered to the coming sinner without money and without price. He has life to give way to such as want it and that have not a penny to purchase it ; and he will give it freely. Oh, what a blessed condition is the coming sinner in ! But thirdly. This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had no where else. Might it be had any where else, the text, and him that spoke it, would be but little set by ; for what great matter is there in, " I will in no wise cast out," if another stood by that would receive them ? But here appears the glory of Christ, that none but he can save. And here appears his love, that though none can save but he, yet he is not coy in saving. " But him that cometh to me," saith he, " I will in no wise cast out." That none can save but Jesus Christ, is evident, from Acts iv. 12. " Neither is there salvation in any other: and he hath given us eternal life, and this life is in his Son." If life could have been had any where else, it should have been in the law: But it is not in the law ; for by the deeds of the law, no man living shall be justified, then no life. Therefore life is no where to be had, but in Jesus Christ. Question. But why would God so order it, that life should be had no where else but in Jesus Christ? Answe7\ There is reason for it, and that both with respect to God and us. First, with respect to God. 1. That it might be in a way of justice, as well as mercy: and, in a way of justice, it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin, what the justice thereof re- quired. All angels had been crushed down to hell for ever, had that curse been laid upon them for our sins, which was laid upon Jesus Christ ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from un- der it, with that satisfaction to divine jus- tice, that God himself doth now proclaim, that he is faithful and just to forgive us, if by faith, we shall venture to Jesus, and trust to what he has done, for life. 2. Life must be by Jesus Christ, that God might be adored and magnified for finding out this way. This is the Lord's doings, that in all things he might be glo- rified through Jesus Christ our Lord. 3. It must be by Jesus Christ, that life might be at God's dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for. 4. Life must be in Christ, to cut off 204 COME, AND WELCOME, TO JESUS CHRIST. boasting fram the lips of men. This also is tlie apostle's reason. Secondly, Life must be in Jesus Cbrist willi respect to us. 1. That we might have it upon the ea- siest terms ; tu wit, freely as a gift, not as wages. Was it in his Moses's hantl, we slioiild hardly come at it. Was it in the pewpfe's hand, we should pay soundly for it- Bus thanks be to God, it is in Christ, laid op in him, a[\d by hiiii to be communi- caietl to sinners upon easy terms, even to receiving, accej)ting, and embracing with thanksgiving j, aa the scriptures plainly d«- clare. 2. Life is in Christ for us, that it might not be upon so brittle a foundation, as in- deed it would, had it been any where else. The law itself is weak because of us, as to this: hut Christ is a tried stone, a sure foundation, one that will not fail to bear fhy burden, and to receive thy soul, com- ing sinner. 3. Life is in Christ, that it might be sure to all the seed. Alas ! the best of us, was iife left in our hands, to be sure we should forfeit it, over, and over, and over ; or, was it in any other hand, we should, by our of- ten backslidings, so offend him, that, at last, he would shut up his bowels in ever- lasting displeasure against us. But now it is in Christ; it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us. when we are out of the way, with one that hath a heart to fetch us again, when we are gone astray, with one that can par- don without upbraiding. Blessed be God, that life is in Christ ! for now it is sure to all liie seed. But, fourthly, this doctrine of coming to Jesus Christ lor life, inlbrms us of the evil of unbelief; that wicked thing that is the only or chief hindrance to the coming sin- ner. Doth the text say, Come? Doth it say, '• And him that cocneth to me, I will in no wise cast oot ?" then what an evil is that that keepeth sinners from coming to Jesus Chriit ? And thatevjl is unbelief: for by faith we come; by unbelief we keep away. Therefore, it is said to be that by which a soul is said to depart from God : because, it was that which, at first, caused the world to go off" from him, and that also that keeps them from him to this day. And it doth it the more easily, because it doth it with a wile. This sin may be called the white devil, for. it ofttimes, in its mischievous doing in the soul, shows as il" it were an angel of of light: yea, it actelh like a counsellor of heaven. Therefore, a little to discourse of this evil disease. 1. It is that sin, above all others, that hath some show of reason in its attempts. For it keeps the aoul from Christ, by pre- tending its present unfitness and unprejiar- ed'fiess:: af» want of more sense of sin, want j>f more repentance, want of more humility, want of a more broken iieart. 2. It is ihe sin that most suiteth with the conscience ; the conscience ol" the coming sinner tells him, that he hath nothing good y that he stands indictable for ten thousand talents ; that he is a very ignorant, blind, and hard-harted sinner, unworthy to be once taken notice of by Jesus Christ ; and will you, says Unbelief, in such a case as vou now are, presume to come to Jesus Christ? 3. It is the sin that most suiteth with our sense of feeling. The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh : he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it. Now, says Un- belief, you may see you have no grace ; for that which works in you is corruption. You may also perceive that God doth not love you, because the sense of his wrath abides upon you. Therefore, how can you bear the face to come to Jesus Christ. 4. It is that sin, above all others, that most suiteth the wisdom of our flesh. The wisdom of our flesh thinks it prudence to question awhile, to stand back awhile, to hearken to both sides awhile: and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ. And this wisdom Unbelief falls in with. 5. It is the sin, above all other, that con- tinually is whispering the soul in the ear with mistrusts of the Ikithfulness of God, in keeping proinise to them that come to Jesus Christ for life. It also suggests mistrusts about Christ's willingness to receive it, and save it. And no sin can do this so artifi- cially as unbelief. 6. It is also that sin which is always at hand to enter an objection against this or that promise, that by the Spirit ol' God is brought to our heart to comfort us ; and if the poor coming sinner is not aware of it, it will, by some exaction, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it. 7. It is that above all other sins, that weakens our prayers, our faith, our love, our diligence, our hope, and expecta- tions : it even taketh the heart away from God in duty. 8. Lastly, This sin, as I have said even now, it appears in the soul with so many sweet pretences to safety and security, that it is, as it were, counsel sent from heaven, bidding the soul to be wise, wary, consid- erate, well advised, and to take heed of too rash a venture upon believing. Be sure, first, Uiat God loves youj take hold of no COME, AND WELCOME, TO JESUS CHRIST. 205 promise until you are forced by God unto It; neither be you sure of your salvation ; doubt it still, though the testimony of the Lord has been often confirmed in you. Live not by faith, but by sense ; and when you can neither see nor feel, then fear and mistrust, then doubt and question all. This is the develish counsel of Unbelief, v/hich is so covered over with specious pretences, that the wisest Christian can hardly shake off these reasonings. But to be brief: let me here give the Christian reader a more particular descrip- tion of the qualities of unbelief, by oppo- sing faith unto it, in these twenty-five par- ticulars. 1. Faith believeth the word of God, but unbelief questioneth the certainty of the same. 2. Faith believeth the word, because it is true : but unbelief doubteth thereof, be- cause it is true. 3. Faith sees more in a promise of God to help than in ail other things to hinder : but unbelief, notwithstanding God's prom- ise, saith, how can these things be 7 4. Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when with his mouth and word he saith he loves us. 5. Faith will help the soul to wait, though God defers to give ; but unbelief will take snuff and throw up all, if God makes any tarrying. 6. Faith will give comfort in the midst of fears ; but unbelief causeth fears in the midst of comforts. 7. Faith will suck sweetness out of God's rod, but unbelief can find no comfort in its greatest mercies. 8. Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy. 9. Faith helpeth us when we are down ; but unbelief throws us down when we are up. 10. Faith bringeth us near to God when we are far from him ; but unbelief puts us far from God when we are near to him. 11. Where faith reigns, it declareth them to be the friends of God ; but where unbe- lief reigns, it declareth them to be his ene- mies, 12. Faith putteth a man under grace ; but unbelief holdeth him under wrath. 13. Faith purifieth the heart; but unbe- lief keepeth it polluted and impure. 14. By faith, the righteousness of Christ is imputed to us ; but by unbelief we are shut up under the law to perish. 15. Faith maketh our work acceptable to God through Christ ; but whatsoever is of unbelief is sin : for without faith it is im- possible to please hira. 16. Faith giveth us peace and comfort in our souls ; but unbelief workcth trouble and tossings, like the restless waves of the sea. 17. Faith maketh us see preciousness in Christ; but unbelief sees no form, beauty, or comeliness in him. 18. By i'aith, we have our life in Christ's fulness ; but by unbelief we starve and pine away. 19. Faith gives us the victory over the law, sin, death, the devil, and all evils ; but unbelief layeth us obnoxious to them all. 20. Faith will show us more excellency in things not seen, than in them that are ; but unbelief sees more of things that are, than in things that will be hereafter. 21. Faith makes the ways of God pleas- ant and admirable ; but unbelief maketh. them heavy and hard. 22. By faith Abraham, Isaac, and Jacob, possessed the land of promise ; but because of unbelief, neither Aaron, nor Moses, nor Miriam, could get thither. 23. By faith the children of Israel pass- ed through the Red sea; but, by unbelief, the generality of them perished in the wil- derness. 24. By faith, Gideon did more with three hundred men, and a few empty pitchers, than all the twelve tribes could do, because they believed not God. 25. By faith, Peter walked on the water; but by unbelief, he began to sink. Thus might many more be added, which, for brevity's sake, I omit, beseeching every one that thinketh he hath a soul to save, or be damned, to take heed of unbelief; lest seeing there is a promise left us of enter- ing into his rest, any of us, by unbelief^ should indeed come short of it. II. The second use : a use of examina- tion. We come to a use of examination. Sin- ner, thou hast heard of the necessity of coming to Christ; also, of the willingness of Christ to receive the coming soul ; together with the benefit that they, by him, shall have that indeed come to him. Put thy- self now upon this serious inquiry, am I in- deed come to Jesus Christ? Motives plenty I might here urge, to pre- vail with thee to a conscientious perform- ance of this duty: as, 1. Thou art in sin, in the flesh, in death, in the snare of the devil, and under the curse of the law, if you are not coming to Jesus Christ. 2. There is no way to be delivered from these, but by coming to Jesus Christ. 3. If thou comest, Jesus Christ will re- ceive thee, and will in no wise cast thee out. 4. Thou wilt not repent it in the day of judgment if thou now comest to Jesua Christ. 206 COME, AND WELCOME, TO JESUS CHRIST. 5. But thou wilt surely mourn at last, if now thou shalt refuse to come. And, 6. Lastly. Now, thou hast been invited to come; now will thy judgment be great- er, and tJiy damnation more fearful, if thou shalt yet refuse, than if thou hast never heard of coming to Christ. Objection. But we hope we are come to Jesus Christ. Ans^ver. It is well if it proves so. But lest thon shouldst speak without ground, and so fall unawares into hell-fire, let us examine a little. First. Art thou indeed coming to Jesus Christ ? What hast thou left behind thee ? What didst thou come away from, in thy coming to Jesus Christ? When Lot came out of Sodom, he left the Sodomites behind him. When Abraham came out of Chaldea, he left his country and kindred behind. When Ruth came to put her trust under the wings of the Lord God of Israel, she let't her father and mother, her gods, and the land of her nativity, behind her. When Peter came to Christ, he left his nets behind him. When Zaccheus came to Christ, he left the receipt of custom behind him. When Paul came to Christ, he left his own righteousness behind him. When those that used curious arts came to Jesus Christ, they took their curious books and burned them, though in another man's eye they were counted worth fifty thousand pieces of silver. What sayest thou man 7 Hast thou left thy darling sins, thy Sodomitish pleasures, Ihy acquaintance and vain companions, thy unlawful gain, thy idol gods, thy right- eousness, and thy unlawful curious arts be- hind thee ? If any of these be with thee, and thou with them, in thy heart and life, thou art not yet come to Jesus Christ. Secondly. Art thou come to Jesus Clirist ? Prithee, tell me, what moved thee to come to Jesus Christ ? Men do not usually come or go, to this or that place, before they have a moving cause, or rather a cause moving them thereto : no more do they come to Jesus Christ (I do not say before they have a cause, but) before that cause moveth them to come. What sayest thou ? Hast thou a cause mo'ving thee to come ? To be at present in a state of condemna- tion, is cause sufficient for men to come to Jesus Christ for life : but that will not do, except the cause move them, the which it will never do until their eyes be opened to Bee themselves in that condition. For it is not a man's being under wrath, but his see- ing it, that moveth him to come to Jesus Christ. Alas ! all men by sin are under wrath ; yet but few of that all come to Je 6US Christ ; and the reason is because they do not see their condition. "Who hath warned you to flee from the wrath to come ?" Until men are warned, and also receive the warning, they will not come to Jesus Christ. Take three or four instances for this. 1. Adam and Eve came not to Jesus Christ until they received the alarm, the conviction of their undone state by sin. 2. The children of Israel cried not out for a mediator before they saw themselves in danger of death by the law. 3. Before the publican came, he saw himself lost and undone. 4. The prodigal came not, until he saw death at the door, ready to devour him. 5. The three thousand men came not, until they knew not what to do to be saved. 6. Paul came not, until he saw himself lost and undone. 7. Lastly. Before the jailer came, he saw himself undone. And I tell thee, it is an easier thing to persuade a well man to go to the physician for cure, or a man without hurt to seek a plaister to cure him, than it is to persuade a man that sees not his soul-disease, to come to Jesus Christ. The whole have no need of a physician ; then why should they go to him ? The full pitcher can hold no more ; then why should it go to the fountain ? And if thou comest full, thou comest not aright ; and be sure, Christ will send the empty away : " But he healeth the broken in heart, and bindeth up their wovinds." Thirdly. Art thou coming to Jesus Christ ; prithee, tell me, what seest thou in him to allure thee to forsake all the world, to come to him ? I say, what hast thou seen in him ? Men must see somewhat in Jesus Christ, else they will not come to him. 1. What comeliness hast fhou seen in his person ? thou comest not, if thou seest no form, nor comeliness in him. 2. Until those mentioned in the song were convinced that there was more beau- ty, comeliness and desirableness, in Christ, than in ten thousand, they did not so much as ask where he was, nor incline to turn aside after him. There be many things on this side heav- en that can and do carry away the heart ; and so will do, so long as thou livest, if tliou shalt be kept blind, and not be admitted to see the beauty of the Lord Je- sus. Fourthly. Art thou come to the Lord Je- sus? what hast thou found in him, since thou cam.est to him ? Peter found witli him the word of eternal life. They that Peter makes mention of, found liim a living stone, even such a living stone as communicated life to tliem. He saith himself, they that come to him COME, AND WELCOME, TO JESUS CHRIST. 207 &c. shall find rest unto their souls ; haB thou found rest in him for thy soul 1 Let us go back to the times of the Old Testament. 1. Abraham found that in him, that made him leave his country for him, and become for his sake a pilgrim and stranger in the earth. 2. Moses found that in him, that made him forsake a crown, a kingdom for him too. 3. David found so much in him, that he counted to be in his house one day was bet- ter than a thousand ; yea to be a door-keep- er therein, was better in his esteem, than to dwell in the tents of wickedness. 4. What did Daniel and the three chil- dren find in him, to make them run the hazards of the fiery furnace, and the den of lions, for his sake 7 Let us come down to martyrs. 1. Stephen found that in him, that made him joyful, and quietly yield up his life for his name. 2. Ignatius found that in him, that made him choose to go through the torments of the devil, and hell itself: rather than not to have him. (Acts and Monuments, vol. 4. page 25.) 3. What saw Romanus in Christ, when he said to the raging emperor, who threat- ened him with fearful torments. Thy sen- tence, O emperor, I joyfully embrace, and refuse not to be sacrificed — by as cruel tor- ments as thou canst invent! (page 116.) 4. What saw Menas the Egyptian, in Christ when he said, under most cruel tor- ments, there is nothing in my mind that can be compared to the kingdom of heaven ; neither is all the world, if it was weighed in a balance, to be preferred with the price of one soul ! Who is able to separate us from the love of Jesus Christ our Lord? And I have learned of my Lord and king not to fear them that kill the body, &c. (p. 117.) 5. What did Euliah see in Christ, when she said, as they were pulling her one joint from another ; Behold, O Lord, I will not forget thee : What a pleasure is it for them O Christ ! that remember thy triumphant victory ! (p. 121.) 6. What think you did Agnes see in Christ, when rejoicingly she went to meet the soldier, that was appointed to be her executioner; I will willingly, said she re- ceive into my paps the length of this sword, and into my breast will draw the force thereof, even to the hilts ; that thus I, being married to Christ my spouse, may sur- mount and escape all the darkness of this world ! (p. 122.) 7. What do you think did Julietta see in Christ, when at the emperor's telling of her, that except she would worship the gods, she should never have protection, laws, judgments, nor life ? She replied, farewell life, welcome death; farewell riches, wel- come poverty. All that I have, if it were a thousand times more, would I give, rather than to speak one wicked and blasphemous word against my Creator, (p. 123.) 8. What did Marcus Arethus-us see in Christ, when, after his enemies did cut his flesh, anointed it with honey, and hanged him up in a basket for flies and bees to feed on, he would not give (to uphold idol- atry) one half-penny to save his life ? (p. 119.) 9. What did Constantino see in Christ, when he used to kiss the wounds of tliem that suffered for him ? (p. 135.) 10. But what need I give thus particular instances of words and smaller actions, when, by their lives, their blood, their en- during hunger, sword, fire, pulling asunder, and all torments that the devil and hell could devise, they showed their love to Christ, after they were come to him ? What hast thou found in him, sinner ? What ! come to Christ, and find nothing in him, wKen all things tliat are worth look- ing for are in him, or if any thing, yet not enough to wean thee from thy sinful de- lights, and fleshly lusts ! Away ; thou art not coming to Jesus Christ. He that is come to Jesus Christ, hath found in him, that, as I said, that is not to be found any where else. As, 1. He that is come to Christ hath found God in hiiu reconciling the world unto him- self; not imputing their trespasses to them ; and so God is not to be found in heaven and earth besides. 2. He that is come to Jesus Christ, hath found in him a fountain of grace, sufficient, not only to pardon sin, but to sanctify the soul, and to preserve it from falling in this evil world. 3. He that is come to Jesus Christ, hath found virtue in him, that virtue, that if he does but touch thee with his words, or thou him by faith, life is forthwith conveyed into thy soul ; it makes thee wake as one that is waked out of his sleep ; it awakes all the powers of the soul. 4. Art thou come to Jesus Christ ? thou hast found glory in him, glory that sur- mounts and goes beyond. '-Thou art more glorious than the mountauis of prey." 5. What shall I say ? Thou hast found righteousness m him ; thou hast found rest, peace, delight, heaven, glory, and eternal hfe. Sinner, be advised ; ask thy heart again ; saying, am I come to Jesus Christ? for upon this one question. Ami come, or am I not? hangs heaven and hell as to thee. If thou canst say, I am come, and Goil shall approve that saying, happy, happy, 208 COME, AND WELCOME, TO JESUS CHRIST. happy man art thou ! but if thou art not ■come, what can make thee happy ? Yea, what can make tliat man happy, that for his not coming to Jesus Christ for life, must be damned in hell ? III. The third use ; a use of encourage- ment. Coming sinner, I have now a word for thee ; be of good comfort. " He will in no wise cast out." Of all men, thou art the blessed of the Lord ; the Father hath pre- pared his son to be a sacrifice for thee, and Jesus Christ, thy Lord, is gone to prepare a place lor thee. What shall I say to thee ? thou comest to a full Christ ; f hou canst not want any thing, for soul or body, for this world or that to come, but it is to be had in or by Jesus Christ. As it is said of the land that the Dann- ites went to possess, so, and with much more truth it may be said of Christ, he is such an one, Avith whom there is no want of any good thing that is in heaven or earth. A full Christ is thy Christ. 1. He is full of grace. Grace is some- times taken for love; never any loved like Jesus Christ. Jonathan's love went be- yond the love of women ; but the love of Christ passes knowledge. It is beyond the love of all the earth, of all creatures, even of men and angels. His love prevailed with him to lay aside his glory, to leave the heavenly place, to clothe himself with flesh, to be born in a stable, to be laid in a man- ger, to live a poor lite in the world, to take upon him our sickness, infirmaties, sins, curse, death, and the wrath that was due to man. And all this he did for a base, undeserving, imthankful people ; yea, for a people that was at enmity with him. " For. when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die ; yet, peradventure, for a good man some would even dare to die. But God com- mended his love toward us, in that while we were yet sinners, Christ died for us. Much more, than, being now justified by his blood, we shall be saved by his life. For if, when we were enemies, we Avere reconciled to God by the death of his Son ; much more being reconciled, we shall be f aved by his life." 2. He is full of truth. Full of grace and truth. Truth, that is, faithfulness in keep- ing promise, even this of the text, (with all others,) "I will in no wise cast out." Hence, it is said, that his words are true, and that he is the faithful God, that kecpeth covenants. And hence it is also that his; promises are called truth, " Thou wilt fulfil thy truth unto Jacob, and tliy mercy unto Abraham, which thou hast sworn unto our fathers from the days of old." Therefore it is said again, that both himself and words are truth, "I am the truth," "the scriptures of truth." " thy word is truth," " thy law is truth," " and my mouth," eailh he, " shall speak truth." NoAv 1 say, his word is truth, and he is full of truth to fulfil his truth, even to a thousand generations. Coining sinner, he will not deceive thee ; come boldly to Jesus Christ. 3. He is full of wisdom : He is made un- to us of God wisdom ; Avisdom to manage the aflairs of his church in general, and the afliiirs of every coming sinner in particular. And upon this account he is said to be " head o\'er all things," because he mana- ges all things that are in the world by his Avisdom, for the good of his church: all men's actions, all Satan's temptations, all God's providences, and crosses, and disap- pointments ; all things whateA'er, are under the hand of Christ, (who is the Avi.sdom of God,) and he ordereth them all for good to his church : And can Christ help it, (and be sure he can.) nothing shall happen or fall out in the world, but it shall, in despite of all opposition, have a good tendency to his church and people. 4. He is full of the Spirit to communicate it to the coming sinner ; he hath therefore received it Avithout measure, that he may communicate it to eA'ery member of his body, according as every man's measure thereof is allotted him by the Father. Wherefore he saith, that he that comes to him, " Out of his belly shall flow rivers of living water." 5. He is indeed a store-house full of all the graces of the Spirit. " Of his fulness have all aa^c received, and grace for grace." Here is more faith, more love, more sincerity more humility, more of every grace; and of this, CA^en more of this, he giveth to every loAvly, humble, penitent, coming sinner: Avhereforc, coming soul, thou come.'Jt not to a barren Avildcrness, Avhcn thou comest to Je-sus Christ. 6. He is full of bowels of compassion: and they shall feel and find it so that come to him for life. He can bear Avith thy weakness, he can pity thy ignorance, he can be touched Avith the feeling of thy infirmities, he can affectionately forgive thy transgressions, he can heal thy backslid- ings, and love thee freely. His compas- sions fliil not; "and he Avill not break a bruised roed, nor quench the smoking flax : he can pity them that no eye pities, and be afflicted in all thy afflictions." 7. Coming soul, the Jesus that thou art coming to is full of might and tcrribleness, tor thy advantage he can suppress all thine enemies ; he is the prince of the kings of the earth ; he can bow all men's designs for thy help ; he can break all snares laid GOME, AND WELCOME, TO JESUS CHRIST. 209 for thee in the way ; he can lift thee out of all difficulties, wherewith thou mayest be sur- rounded ; he is wise in heart, and mighty in power. Every life under heaven is in his hand ; yea, the fallen angels tremble before him : And he will save thy hfe, coming sin- ner. 8. Coming sinner, the Jesus to whom thou art coming is lowly in heart, he despi- seth not any. It is not thy outward mean- ness, nor thy inward weakness ; it is not because thou art poor, or base, or deformed or a fool, that he will despise thee : he hath chosen the foolish, the base and despised things of this world to confound the wise and mighty. He will bow his ear to thy stammering prayers ; he will pick out the meaning of thy inexpressible groans ; he will respect thy weakest offering, if there be in it but thy heart. Now is not this a blessed Christ, coming sinner? Art thou not like to fare well, when thou hast embraced him, coming sin- ner? But, Secondly, Thou hast yet another advan- tage by Jesus Christ, thou art coming to him, for he is not only full but free. He is not sparing of what he has ; he is open- hearted, and open-handed. Let me in a few particulars show thee this : 1. This is evident, because he calls thee ; he calls upon thee to come unto him ; the which he would not do, was he not free to give ; yea, he bids thee when come, ask, seek, knock: And for thy encouragement adds to every command a promise, " Seek, and ye shall find ; Ask, and ye shall have ; Knock, and it shall be opened unto you." If the rich man should say thus to the poor, would not he be reckoned a free-hearted man ? I say, should he say to the poor, Come to my door, ask at my door, knock at my door, and you shall find and have ; would he not be counted liberal? Why thus doth Jesus Christ. Mind it, coming sinner. 2. He doth not only bid the come, but tells thee, he will heartily do the good ; yea, he will do it with rejoicing : " I will rejoice over them, to do them good with my whole heart and with my whole soul." 3. It appears that he is free, because he giveth without twitting. •' He gives to all men liberally, and upbraideth not." There are some that will not deny to do the poor a pleasure, but they will mix their mercies with so many twits, that the persons on whom they bestow their charity, shall find but little sweetness in it. But Christ dotli not do so, coming sinner: he casteth all thine iniquities behind his back ; thy sins and iniquities he will remember no more. 4. That Christ is free, is manifest by the complaints that he makes against theni that will not come to him for mercy. I say, he Vol. 3.-A.K. complains, saying, O Jerusalem, Jerusalem ! How often would I have gathered thy chil- dren together, as a hen gathereth her chick- ens under her Avings, and ye would not !" I say, he speaks it, by way of complaint. He saith also in another place, " But thou hast not called upon me, O Jacob." Com- ing sinner, see here the willingness of Christ to save ; see here how free he is to communicate life, and all good things, to such as thou art: He complains, if thou comest not ; he is displeased if thou callest not upon him. Hark, coming sinner, once again ; when Jerusalem would not come to him for safe- guard, he beheld the city, and wept over it, saying, " If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes." 5. Lastly. He is open and free-hearted to do thee good, as is seen by the joy and rejoicing that he manifesteth at the com- ing home of poor prodigals : He receives the lost sheep with rejoicing; the lost goat with rejoicing ; yea, when the prodigal came home, what joy and mirth, what mu- sic and dancing, was in his father's house t Thirdly. Coming sinner, I will add an- other encouragement for thy help. 1. God hath prepared a mercy-seat, a throne of grace to sit on : that thou mayest come thither to him, and that he may from thence hear thee, and receive thee : " I will comnmne with thee," saith he, " from above the mercy-seat." As who shall say, sinner, Wlien thou comest to me, thou shalt find me upon the mercy-seat, where also I am always found of the undone coming sinner: Thither I bring my pardon ; there I hear and receive their petitions and accept them to my fa- vor. 2. God hath also prepared a golden altar for thee to offer thy prayers and tears upon. A golden altar ! It is called a golden altar, to show what Avorth it is of in God's ac- count ; for this golden altar is Jesus Christ ; this altar sanctifies thy gift, and makes thy sacrifice acceptable. This altar then makes thy groans golden groans ; thy tears golden tears, and thy prayers golden prayers, in the eye of that God thou comest to, coming sinner. 3. God hath strewed all the way (trom the gate of hell, where thou wast, to the gate of heaven whither thou art going,) with flowers out of his own garden. Be- hold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee ! (take heed thou dost not tread them under foot, sinner,) with promises did I say? Yea, he hath mixed all those with his own name, his Son's name ; alacc with the name of mercy, goodness, comr' 210 COME, AND WELCOME, TO JESUS CHRIST. passion, love, pity, grace, forgivcnessj par- don, and what not, tJiat may encourage the coming sinner. 4. He hath also for thy encouragement laid up the names, and set forth the sins ol" those that have been saved: In his book they are fairly written, that thou tiirough patience and comfort of the scriptures mightest have hope. 1st. In this book is recorded Noah's maim and sin ; and how God had mercy upon him. 2dly. In this record is fairly written the name of Lot, and the nature of his sin ; and how the Lord had mercy upon him. 3dly. In this record thou hast also fairly written the names of Moses, Aaron, Gide- on, Sampson, David, Solomon, Peter, Paul, with the natvire of their sins, and how God had m€rcy upon them ; and all to encourage thee, coming sinner. Fourthly, I will add yet another encour- agement for the man that is coming to Je- sus Christ Art thou coming? Art thou coming indeed? Why, L This thy coming is by virtue of God's call ; Thou art called. CaUing goes be- fore coming : coming is not of works, but of him that calleth. He went up into a mountain, and called tohim whomhe would, and they came to him. 2. Art thou coming? This is also by the virtue of illumination : God has made thee see, and therefore thou art coming. So long as thou wast darkness, thou lovedst darkness, and couldst not abide to come, becaus ! thy deeds were evil, but being now illuminated and made to see, what and where thou art, and also Avhat and where thy Saviour is, now thou art coming to Je- bus Christ; "Blessed art thou, Simon Bar- jona ; for flesh and blood hath not revealed it unto thee," saith Christ, " but my Father which is in heaven." 3. Art thou coming? This is because God has inclined thine heart to come. God hath called thee, illuminated thee, and inclined thy heart to come ; and therefore thou comest to Jesus Christ. It is God that vvorketh in thee to toill, and to come to Jesus Christ. Coming sinner, bless God for that he hath given thee a will to come to Jesus Christ. It is a sign that thou be- longest to Jesus Christ, because God has made thee willing to come to him. Bless God for slaying the enemy of thy mind ; had he not done it, thou wouldst as yet have hated thine own salvation. 4. Art thou coming to Jesus Christ? It is God that giveth thee power; j}ower to pursue thy will in matters of thy salvation, is the gift of God. "It is God that work- eth in you both to rijill and to do." Not that God worketh loill to come, where he gives no power; but that thou shouldst take notice, that power is an additional mercy. The church saw that will and pow- er, were two things, when she cried, " Draw me, and we will run after thee," and so did David too, when he said, " I will run the ways of thy commandments, when thou shall enlarge my heart." Will to come, and power to pursue thy will, is double mercy, coming sinner. 5. All thy strange, passionate, sudden rushings forward after Jesus Christ, (com- ing sinners know what I mean) they also are thy helps from God. Perhaps thou feelest at sometimes more than at others, strong stirrings up of heart to fly to Jesus Christ ; now thou hast at this time a sweet and stiff' gale of the Spirit of God, filling thy sails with the fresh gales of his good Spirit ; and thou ridest at those times as upon the wings of the wind, being carried out beyond thyself, beyond the most of thy prayers, and also above all thy fears and temptations. 6. Coming sinner, hast thou not now and then a kiss of the sweet lips of Jesus Christ, I mean some blessed word dropping like a honey -comb upon thy soul to receive thee, when thou art in the midst of thy dumps ? 7. Does not Jesus Christ sometimes give thee a glimpse of himself, though perhaps thou seest him not so long a time as while one may tell twenty ? 8. Hast thou not sometimes as it were the very warmth of his wings over- shadowing the face of thy soul, that gives thee as it were a gload upon thy spirit, as the bright beams of the sun do upon thy body, when it suddenly breaks out of a cloud, though presently all is gone away ! Well, all these things are the good hand of thy God upon thee, and they are upon thee to constrain, to provoke, and to make thee willing and able to come, coming sinner, that thou mightest in the end be Baved. THE END. DR. GRIFFIN'S LETTER ON COMMUNION. A LETTER ON COMMUNION AT THE LORD'S TABLE : ADDRESSED TO A MEMBER OF THE BAP- TIST CHURCH. BY THE REV. EDWARD D. GRIFFIN, D. D. PRESIDENT OF WILLIAM'S COLLEGE. Williams' College, March 25th, 1829. Dear Sir, — In our late interview, you professed yourself an advocate for open communion, and requested me to give the reasons which operates in my mind in fa- vor of that practice. I do this with the more pleasure because some of ray earliest associations attached me to the members and preachers of your communion, and awakened feelings of kind- ness which have accompanied me through life. I have repeatedly exchanged pulpits with your ministers. I have dismissed members from my church to join your churches. I hav^e always considered bap- tism by immersion as valid ; and were I imperiously called upon by the conscience of an applicant, and could do it without of- fence to others, I should have no hesitation in administering the ordinance in this form. In short, I regard your churches as church- es of Christ. The question is. Is it reason- able in them so to regard us ? The separating point is not about the subjects of baptism, but merely the mode. If \\H?'"could be considered as fairly bap- tized, our Baptist brethren certainly would not exclude us merely because we apply the seal to infants. Many greater mistakes, (allowing this to be one,) are made by those whom we do not exclude from our communion. I agree with the advocates for close com- munion in two points : 1. That baptism is the initiating ordinance which introduces us into the visible church : of course, where there is no baptism there are no visible churches : 2. That we ought not to com- mune with those who are not baptized, and of course are not church members, even if we regard them as Christians. Should a pious Q,uaker so far depart from his princi- ples as^ to wish to commune with me at the Lord's table, while yet he refused to be bap- tized, I could not receive him ; because there issuch a relationship established betweenthe two ordinances, that I have no right to sep- arate them ; in other words, I have po right lo send the sacred eleaicnts out of the ciiurch. The only question then is, whether those associations of evangelical Christians that call themselves churches, and that practice sprinkling are real churches of Christ; in other words whether baptism by sprinkling is valid baptism. In my subsequent remarks I will assume (though I do not admit,) that immersion is the better form of baptism and that we have misjudged as to the most suitable mode. The question is. Is this mistake so radical as to destroy the validity of the ordinance 1 I offer the following reasons against the ex- clusive system. 1. In the nature of things the validity of the ordinance cannot depend on the quantity of water, for the end is essentially answered by less as well as by more. Wa- ter, if the ocean were applied, could not wash out sin. It is only an emblem ; an emblem which voluntarily used, is a profes- sion of faith in a purifying Saviour. Now if water be apphed to the body, (though only to a part,) as an emblem of purifica- tion, and as a profession of faith, and from sincere respect to the authority of Christ, what more can an emblem do? What more could immersion do, unless to render the emblem still more significant? 2. We have authority for saying that an emblem of purification applied to a part of the body, is as effectual as if applied to the Avhole body. It is found in what our Saviour said to Peter on the occasion of washing his feet : " Peter saith unto him, Thou slialt never wash my feet. Jesus an- swering him, If I wash thee not, thou hast no part in me. [Meaning, If I do not produce that inward cleansing of which this is an emblem.] Simon Peter saith unto him, Lord, not my feet only, but also my hands, and my head. Jesus saith unto him, he that is washed, needeth not save to wash his feet, but is clean every whit;" (John xiiL S — 10.) that is, is stamped with a full em- blem of universal purity. 3. If the exact form of baptism were essential to its validity, the form would have been so clearly defined that no honest mind could mistake it. The old dispensa- tion, Y.'as a dispensation of ceremonies, and 212 DR- GRIFFIN'S LETTER ON COMMUNION. therefore the validty of its ordinances de- pend on an exact adherence to the forms prescribed. Nadab and Abihu were slain lor burning incense with fire taken from the hearth instead of the aUar. (Lev. X. 1. &c. Numb. viii. 4.) Every thing therefore was minutely and most expli- citly prescribed, even to the putting of the blood upon the tip of the ear, and to the least tpin and fringe of the tabcrnacfe. Moses was commanded to " make all tilings according to the pattern" shown him in the mount. (Heb. viii. 5, Avith Exod. XXV. 9, 40.) The new dispensation is distinguished with greater light. If, therefore, the validity of any of its or- dinances depended on their precise form, that form would have been as clearly de- fined at least as the forms of that darker dispensation. But, 4. There seems not to be a single form under the new dispensation so pre- cisely defined, but that difi'erent denomina- tions may and do practise differently with- out transgression. There is a great vari- ety in the manner of their keeping the sup- per, administering baptism, performing prayer, and conducting all the forms of public worship. Unless theretbre we con- demn the whole, or nearly the whole church, we must admit thai the validity of no ordi- nance under the gospel depends on its pre- cise form. And this might be expected from a dispensation known to be spiritual, and not a dispensation of ceremonies ; that is to say, a dispensation under which spirit- ual things are exposed in their own naked nature, and not set forth chiefly by pictures, on the exactness of which the whole exhi- bition depends. In regard to baptism, none will pretend that the form is expressly prescribed, like the forms under the old dispensation. The disputants about the mode rely, on both sides, on the history and incidental remarks found in the New Testament. But laying aside the Baptism of John, which we hold did not belong to the New Testament dis- pensation, (for a testament is not of force till after the death of the testator ; Heb. ix. 15, 16.) and the baptism of Christ, which .was received from John, and which, we hold, was only his ordination to the priestly office ; laying these aside, and confining the attention to that baptism which was insti- tuted after the death and resurrection of the " Testator," and was administered in the name of the Father, Son, and Holy Ghost ; and the mode is left so uncertain that the most honest minds may be supposed to dif- fer about it. If two perfectly holy men had been brought up in the centre of the earth, find on arriving at the surface should have p. Bible put into their hands, and be re- quested to tell how the apostles baptized; and one should happen to fall upon the case of the Eunuch, and the other upon the scene at pentecost, (where throe thousand seem to have been baptized by eleven men in a single afternoon, on the lop of a high hill, in the centre of a populous city, and far from any river or brook deep enough for immersion;) there would be an equal chance that they would bring in different reports. Could things be left so uncer- tain if Ihe validity of the ordinance, and the very existence of a visible church, de- pended on the precise form of baptism ? 5. If nothing but immersion is baptism, there is no visible church except among the Baptists. But certainly God has owned other associations of Christians as church- es. He has poured his Spirit upon them in their assemblies, and what is more de- cisive, at the table of the Lord ; and has communed with them and built them up by means of that ordinance which, were they not churches, it would not be profani- ty to approach. What is a church ? It is a company of believers, in covenant with God, essentially organized according to the gospel, holding the essential doctrines, and practising the essential duties. If you demand more, you may not find a church on earth. Now here are associations of true be- lievers, (our Baptist brethren will allow this,) who have entered into covenant with God, and sincerely observe all his ordinan- ces os they understand them, and differ in nothing from the Baptist construction but in a mere form., and maintain all the essen- tial doctrines, and spread around them the savor of the Redeemer's name by their holy examples and evangelical efforts, and are owned of God by the effusions of his Spirit, and are among the chosen instru- ments— are a great majority of the chosen instruments, — to carry the gospel to the heathen. And after all, are they to be dis- owned as churches of Christ? 6. If our Christian associations are not churches, our preachers are not church members ; are not baptized, ; and there- fore have no right to preach, and certainly are not ministers of Christ: (for how can one be an officer of the church who is not a member?) and therefore have no right to administer the Lord's supper, (to say noth- ing of baptism,) and are guilty of awful profanity in doing this. And yet these pro- fane intruders into holy things, instead of being driven from the earth, like Korah, Dathan, and Abiram, are owned of God, are made the chosen instruments of promo- ting revivals of religion, of saving the souls of men, of spreading the gospel at home, of sending it to the heathen, and of doing more than lialf that is done to extend the kingdom of Christ on earth. And they arc PROFESSOR RIPLEY'S REVIEW OF 21: owned as lawful preachers even by thej Baptists themselves, who come to hear; them, and whose ministers exchange pul- pits with them. 7. The spirit of love and union which Christ inculcated upon his disciples, and by which tlie world was to know that God had sent him, binds evangelical churches Avith each other. This spirit has made a wonderful advance within the last thirty years, and is one of the leading character- istics of the present day, and has come in with those other glorious changes which all Christians ascribe to God, and which are manifestly putting things forward tow- ards the millennial state. And this spirit, according to all prophecy, must go on in- creasing, and banish the hidious spectre of bigotry from the world, before the happiest period of the church can be vishered in. A noble advance has been made by our Baptist brethren in England. Many advo- cates for open communion have there risen up, among whom stands conspicuous the celebrated Robert Hall. In America, at the head of the liberal class stood the late excellent Dr. Stillman of Boston, who was beloved by all the churches in that city and respected by Christians throughout the United States. 8. Bigotry, which is a prejudiced zeal for party distinctions, is a party spirit in reli- gion ; and a party spirit, whether in religion or politics, is a selfish spirit. It is a setting up of mine against thine. Selfishness will certainly array itself against my argument. It is always giving undue importance to those points in which our denomination differs from others, not only because it is ours, but in order to shut our adherents in by a sort of impassable gulf. All the de- pravity of religious men, unless much en- Hghtened, tends this way. Good men ought therefore to be always^ on their guard against this gravitation of their cor- rupt nature, and always struggling after that generous spirit of disinterested love which will embrace all that belongs to Christ. You are at liberty, according to your re- quest, to publish this for the use of your friends. With sincere wishes for your happi- ness and for the prosperity of your churches I am, dear Sir, your friend and brother. EDWARD D. GRIFFIN. PROFESSOR RIPLEY'S REVIEW OF DR. GRIFF IN'S LETTER ON COMMUNION. We are glad that Dr. Griffin does not lend the weight of his authority to those who maintain the vmtenable position that baptism is a matter of little importance. His well known decision, and independence and confidence in vindicating what he deems to be the truth, would prepare us to expect from him something definite and tangible. This letter traces the controversy re- specting the Lord's super to the right source ; namely, error respecting baptism. Baptism it expressly maintains to be '' the initiating ordinance which introduces us into the visible church ;" it also asserts " that we ought not to commune with those who are not baptized, even if we regard them as Christians." From this " relation- ship established between the two ordinan- ces," it might be anticipated that the prin- cipal effort of Dr. Griffin, in order to main- tain the propriety of open communion, would be to show that immersion is not es- sential to the performance of baptism ; in other words, that something else besides immersion is valid baptism. Here the au- thor of the letter and the Baptist are at issue. As this is the hinge on which the controversy turns, we trust an cxamiualiou 214 DR. GRIFFIN'S LETTER ON COMMUNION. of this point will not be deemed out of place. In our subsequent remarks, we shall pro- ceed upon the principles avowed by Dr. Griffin respecting the importance of bap- tism, and its connection with the due observ- ance of the Lord's supper. Yet we shall not consider ourselves responsible for the sweeping conclusion, tliat " where there is no baptism there are no visible churches." As however, Dr. Griffin has given his ex- plicit sanction to the propriety of this con- clusion, we hope that hereafter, though it has sometimes been exhibited as an appal- ling result of the Baptists' peculiar senti- ments, it will not be selected as an instance of unquestionable bigotry. For ourselves, we have never thought it necessary to draw such a conclusion. It has always ap- peared to us sufficient to say, that those communities of Christians who have aban- doned the primitive practice in respect to baptism, are churches not in a state of or der, so far as the positive ordinances of the gospel are concerned. Before examining the opinion respecting baptism, on which the chief remarks in this letter are founded, we wish to correct an important error in one of its statements. This we do the more readily, because it is an error very exten.?ively indulged, and yet one would think it a very obvious error. It is contained in these words: "The separat- ing point is not about the subjects of bap- tism, but merely the mode. If we could be considered as fairly baptized, our Baptist brethren certainly would not exclude us merely because we apply the seal to in- fants." Now we ask, now is it possible that at this late day any one should need to be informed, that the separating point regards the subjects of baptism as well as the manner in which the ordinance is to be performed ? It is frequently said, nothing separates Baptists from Pasdobaptist but a little water. The impression produced by this remark on a hearer who has not paid special attention to the matter, is very unfavorable: and it cannot be wondered at, that the frequency of such remarks should have spread far and wide an opin- ion- that members of Baptist churches are most unreasonable in their practice. Be it known then, that we have as much solici- tude respecting the question, To whom may baptism be administered ? as respect- ing the question. What is baptism ? Should we make a distinction in regard to import- ance between the two questions, we should not hesitate to say that the former question far exceeds in importance the latter. Much as we are pained, that the outward per- formance ol a Christian ordinance should be perverted and displaced, we are far more seriously concerned, that unconscious babes should be considered suitable candi- dates for an ordinance in a dispensation in which each one is required to act for him- self, and in which intelhgence and moral goodness are requisite in order to perform its duties and to enjoy its privileges. We know it has been said, that baptism is not the act of the child, but of the parent in ref- erence to the child. But where in the New Testament is the passage in which baptism is represented otherwise than as an act in which the individual baptized did for himself engage ? Baptism is viewed by us as a most solemn act of worship ; Avor- ship, not only in respect to the administra- tor, but especially and peculiarly in respect to the baptized person himself; a service, not of the parent or guardian, but of the baptized person himself. Indeed we can- not regard that as valid baptism, which is administered without a prolieseion of faitli in Christ, made by the candidate himself. To us it would be just as great a perver- sion lor infants and professed unbelievers to partake of the Lord's supper, as it is lor them to be (as it is said) baptized. Those, then, are in a great mistake who represent their Baptist brethren as refusing to join with them in the Lord's supper oa no other ground than simply because they have not been immersed. To substitute something else in the room of baptism, is a great and lamentable error ; to admit indi- viduals to a Christian ordinance who know not and who profess not to know what they do, is (to say the least) an equally great and lamentable error. Something more, then, than a little water divides these two denominations. We separate from Psedo- baptist Christians because by their using a little water instead of " much water," they have divested baptism of a great part of its meaning; because by applying what they call a Christian ordinance to unbeliev- ing and unknowing persons, they have still further departed from the meaning of bap- tism, and have lamentably obscured ihe spirituality of the gospel, and have created an imaginary relation between certain un- sanctified persons and God ; and because these errors produce sad misconceptions respecting the nature of the church. That must, then, be a very superficial view, which sees only a little water between these two portions of Christians. Let it not be said, baptism is merely an outward cere- mony, and our opinions respecting it cannot be so very important. True, the perform ance of baptism is outward ; but in order that baptism be properly and acceptablyperform- cd, there must be previously in him who re- ceives it, a great fiioral .change, which v;ill ultimately pervade the whole character, and prepare the person for dwelling in the bles- sed regions of holiness. Unimportant aa PROFESSOR RIPLEY'S REVIEW OF 215 baptism may appear to some, we cannot re- gist the conviction that the Head of the church wisely appointed it, as also the other ordinance to be a mark of distinction be- tween the church and the world : and that, outward though the ordinance be, yet cor- rect opinions respecting it are of most salu- tary tendency in regard to the purity of Christian faith and practice ; and that if the ordinance of baptism had not been pervert- ed from apostolic simplicity, a very large portion of the errors which have most per manently afflicted the church would have been avoided. We must also correct another erroneous statement, intimately connected with that on which we have just been remarking. Dr. Griffin says, " The only question is, whether baptism by sprinkUng is valid bap- tism." Here is an entire overlooking of qualifications for receiving baptism, the profession of which in the person baptized is essential to the due administration of the ordinance. We wonder not that the prac- tice of sprinkling infants, and by tiiis way either introducing them into covenant with God, or reminding the parent of his obliga- tions to train up his child for God, or re- minding him of the depraved nature of his child, and of its need of regeneration, should have removed from the minds of Pse- dobaptists a regard for qualifications con- nected with the reception of baptism. But when they are arguing upon a question which must be settled by a reference to baptism, they ought not leave out of view what Baptists conceive to be of essential importance in baptism ; namely, the profes- sion of personal faith in the Saviour. There are two questions, then, which should be asked : whether sprinkling without a pro- fession of faith in the Saviour, made by the person spi'inkled, is valid baptism; and, whether sprinkling, though accompanied with such a profession, is valid baptism. When a believer receives sprinkling, on the ground of its being baptism, there is a very serious opposition to our views of scriptural truth ; when an infant, or any unbelieving person receives sprinkling on the faith, as is sometimes said, of the parent, or some other ancestor, or the guardian or of the church, there is a still wider departure from what we deem to be the representations of scripture. Now since the opinions respect- ing baptism are the foundation of the diffi- culty respecting the Lord's supper, we claim that the whole ground of dissent in regard to baptism should be kept in view. We have made these distinct explana- tions in this place, so that if, in the progress of the discussion, our remarks should be re- stricted to a part of the controversy respect- ing baptism, we yet may not be misunder- stood. Dr. Griffin attempts to prove that immer- sion is not essential to the performance of baptism. " In the nature of things," says he in his first reason, " the validity of the ordinance cannot depend on the quantity of water, for the end is essentially answer- ed by less as well as by more." The cor- rectness of this assertion depends solely on the answer to the question, What is the end or design of baptism ? A question, we hesitate not to say, the most important in regard to baptism ; decisive of every point in controversy, whether respect be had to the manner in which the ordinance is to be performed, or to the subjects to whom it should be administered. Settle this point and there will be no further occasion for dispute respecting baptism. Would every minister of Christ, in simplicity and godly sincerity, search the scriptures, in order to discover what is the design of this ordi- nance, or what purpose it is intended to an- swer ; and would he follow into all its ne- cessary consequences the result of this investigation, there would soon be but one mind and one judgment among the stew- ards of the mysteries of God. Would every person about to make a public pro- fession of religion, examine what the scrip- tures say on this point unbiassed by any extraneous considerations ; and then, with unwavering confidence in God, act in ac- cordance with the scriptural design of bap- tism, what vast diminution Avould there be of that mental disquietude which so many experience at that tender and interesting period — and which even ministers of the Lord Jesus sometimes endeavor to remove by the unwarrantable representations that such a time is not suitable for examining the subject ; that, after ha\ing made a pro- fession of religion, it can better be investi- gated ; that baptism is non-essential ; that it is a mere form of a ceremony ; that one way is as good as another. Our hearts sicken when we think how even good men prevent disciples of the Lord from ascer- taining and obeying his will ; when we are compelled to think that some who are ap- pointed to be lights in the church, do really envelope in darkness the tender mind of a young convert who wishes to inquire. Lord, what wilt thou have me to do ? It is our honest conviction that there are in the Bible statements in regard to bap- tism sufficiently explicit to show what this service means. So plainly does the Bible seem to us to speak on this point, that we think no emendation necessary to make it speak more plainly. The author of this letter declares what he conceives to be the end of baptism. " It is," he says, " only an emblem ; an emblem, which, voluntarily used, is a profession of faith in a purifying Saviour. This language needs nn com- 216 DR. GRIFFIN'S LETTER ON COMMUNION. menl : baptism is " an emblem of purifica- tion ;" and he wlio voluntarily uses it ex- presses his " faith in a purifying Saviour." From tliis representation of an uninspired man, we turn to the oracles of God, ''to the law and to the testimony ;" for if men, however venerable through age, or learn- ing, or dignity of manners and station, or piety, " speak not according to this word," we hold ourselves bound to desert their guidance. When we first meet Avith baptism as per- formed under the authority of our Lord, mentioned in the gospel by John iv. 1, 2, and then go forward to the solemn period when he extended the commission and said, "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost ;" that is, baptizing them into the worship and service of the Father, of the Son, and of the Holy Ghost, the first thought that enters our mind is, that baptism was inten- ded to separate from all others and to col- lect into one body, all the truly pious. But while this general purpose was answer- ed and was conspicuous even from the commencement, there were some particu- lar ends to be accomplished, for which bap- tism had a peculiar significancy. Water being a purifying element, and bathing for cleanliness as well as for comfort being customary, Jesus also having come to save his people from their sins, how appropriate is baptism to express the idea of cleansing, of moral purification ! In conformity with this design was the address of Ananias to Saul of Tarsus, Avhen this persecutor of the church had become a disciple of the Lord Jesus : " Arise and be baptized, and wash away thy sins, calling on the name of the Lord." To the same purpose, in im- mediate connection with " putting off the body of the sins of the flesh," by Christian circumcision, that is, by the renovation of the heart, the Colossians (ii. 11, 12,) are represented as having been "buried in bap- tism." Is there any additional significancy in this rite ? In the acts of the Apostles, viii. 37, 38, occurs the account of the Ethio- pian officer baptized by Philip. As a ne- cessary antecedent to his receiving of bap- tism, the eunuch made the following profes- sion. I believe that Jesus Christ is the Son of God. During the conversation be- tween Philip and this man, a minute ac- count appears to have been given of the character, the suiferings, and the conse- quent glory of the Lord. He was induced to believe in Jesus as the Son of God. A reference to Rom. x. 9, Avill lead us to (hink that in this profession there was included the belief of a specially important event : " If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." In the act, then, of confessing the Lord Jesus, there is also im- phed a belief in his resurrection from the dead, and in his previous death and burial. That this object was always viewed by the primitive Christians in close connection with baptism, we have the fullest evidence from Rom. vi. 3. " Know ye not that so ma- ny of us as were baptized into Jesus Christ," or as his disciples, " were baptized into his death," or did by our baptism acknowledge his death as declared in the gospel? And that with this acknowledgment of the Sa- viour's death, there was also in baptism an acknowledgment of our duty to be dead to sin and to lead a new life, is evident from the succeeding verse. " There- fore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Fa- ther, even so we also should walk in new- ness of life." In writing to the Colossians also, the apos- tle very distinctly brings to view this striking significancy of baptism: ii. 12. "Buried with him in baptism, wherein (in which em- blem) also ye are risei\ with him through the faith of the operation of God (or through faith in the power of God) who hath raised him from the dead." In 1 Peter iii. 21. The same connection between baptism and the resurrection of our Lord is exhibited. In the ark of Noah, "eight souls were saved by water, the like figure whereunto, even baptism doth also now save us, not the putting aAvay of the filth of the flesh, but the answer of a good conscience towards God," that is, the pro- fession of a conscience made tranquil towards God, " by tlie resurrection of Jesus Christ." With this view of the design of Christian baptism, how accordant is the remark of the apostle in the epistle to the Galatians, iii. 27. " For as many of you as have heen baptized into Christ," that is, as his disciples, " have put on Christ, that is, have entered into a very intimate union with Christ; a union in regard to the relation towards God as his children. How is this union rep- resented? Not merely by performing a ceremony, but by performing the appointed ceremony which symbolically represents him as having undergone a death on account of sin, and yourselves as having under- gone a death imto sin ; a ceremony which reminds j'ou of him as rising to a state of triumph and glory, and represents your- selves as rising to a spiritual and divine life. Look now at the end of baptism, and say whether it is answered by less water as well as more. One can hardly help ex- claiming, How meagre is the account of PROFESSOR RIPLEY'S REVIEW OP 217 baptism in this letter ! How materially does our Christian brethren divest this or dinance of its significancy I How different are the considerations which they associate with baptism, from those with which the apostles cheered and incited the early be lievers whenever this ordinance supplied them with topics of remark ! And we cannot help adding, how much ought Baptists to feel themselves pecuhar ]y bound to cherish a mortified temper ; to live not to themselves but to him who died for them, and into whose death they have been baptized ; to him who rose again, and in conformity to whose death they have by a most significant rite acknowledged their obligation to walk in newness of life ! Baptism is more than a profession of faith in a purifying Saviour. It is also a profession of faith in a Saviour dying, bu- ried, rising from the dead. Can the death, the burial, the resurrection of the Saviour be represented by less water as well as by more ? What person when he sees a wet hand applied to a child's, or an adults' forehead, or a few drops of water scattered on his face, is by this act reminded of a dying and a rising Saviour, and of the in- dividuals death to sin, and resurrection to spiritual hfe ? So entirely destitute of such significancy is sprinkling, that we wonder not at the acknowledgments wliich candid Psedobaptists make, and at the difficulty which others feel in reference to the above quoted passages from the epistle to the Romans, and irom that to the Colossians. Since a mistake lies at the foundation of the argument we have been considering, the argument manifestly is of no force. The end of baptism cannot be answered, unless there be an immersion of the belie- ver ; hence immersion is essential to the vaHdity of the ordinance. And hence we cannot regard as baptized, those who have not been immersed ; and not regarding them as baptized. Dr. Griffin's own avowed prin- ciples will not permit us to unite with them at the Lord's table, even though we esteem them as Christians. From this account of our opinion respect- ing baptism, it is manifest that it is viewed in very different lights by Baptists and by Paedobaptists. In our view, it sustains an intimate connection witli those events on Avhich are suspended our dearest hopes, as candidates for immortality. So that when we think of the Lord Jesus as delivered for our offences and as raised again for our justification, our thoughts naturally recur to the time when we were buried in bap- tism, when we voluntarily submitted to an act which publicly marked us as dead to sin, and which publicly sealed our avowal of obligation and our declaration of .serious purpose to lead a holy life. And O, what Vol. 3.— Bb. a reproof is a remembrance of that hour adapted to convey to our hearts ! Medita- tion on our having been baptized, suggests to our minds the fact that we have been buried with Christ by baptism into death, and the obligation that " like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Connecting baptism thus with the history of Christ, and with our ob- ligations to be conformed to him, it cannot be surprising that we are always willing to converse respecting it, and that we de- sire all Christians to participate in correct views of it. We mean not to intimate that those whose opinions differ from ours respecting this ordinance, connect with it no gractical considerations. But many of the consider- ations which they connect with it are such as the apostles did not present in connec- tion with baptism; and a part of those which the apostles did connect with it they omit. When we think of this fact, we wonder not at the long continued con- troversy ; for the reasonings on the opposite sides proceed from materially different views, almost as if they had respect to dis- connected subjects. The design of Bap- tism should be the point in controversy. This design, in our opinion, is not the same as it is represented by Paedobaptists. How can the writer of this letter expect, then, that we should act according to the consequence which he draws from his opin- ion of the design ? Let us all, in the first, place, acknowledge the trutli as to the scrip- tural design of baptism, and we venture to promise that he and we will go hand in hand in observing all things which the Lord has commanded his disciples. We would remark in passing, that the Design of Baptism has been so amply dis- cussed in the sermon preached, Sept. 1828, by Professor Chase, before the Boston As- sociation, and which has recently appeared in a third edition, that it seems to us unne- cessary to enter more fully upon this sub- ject. To that sermon we respectfully invite the attention of all who seriously wish to ascertain the truth. The principle implied in the second rea- son of this letter, however true in general, is not appropriate to the matter in hand. For although "an emblem of purification ipplied to a part of the body is as effectual as if applied to the whole body," it by no means follows that the application of a kw drops of water to a part of the body is valid baptism ; because, however such an appli- cation might be an emblem of purification, it cannot be an emblem of the other things which enter into the design of baptism, and consequently it cannot answer the ends of baptism. To Dr. Griffin's use of the 218 DR. GRIFFIN'S LETTER ON COMMUNION. passage of scripture introduced in this con- nection, John xiii. 1 — 10, we have two ob- jections to make. First, It was no part of our Saviour's design to communicate, in that passage, instruction respecting bap- tism. Secondly, In order to defend Dr. Griffin's explanation, there must be con- ceived to be in our Lord's remark to Peter, " He that is washed needeth not save to wash his feet," a strange mixing of figura- tive and of literal language ; as, He that is washed (that is, he that has experienced an inward cleansing) needeth not save to wash his feet (that is, literally to wash a part of his body.) Let the passage speak for itself As one of the closing acts of our Saviour's life, he wished' in a striking manner to correct the disposition which his disciples had manifes- ted in tlie question, Who shall be great- est? Accordingly, he prepared to wash their feet, a service which his disciples, from the customs of the country, had asso- ciated with the most menial situation. Peter could not endure the thought that he to whom he had always looked up with rev- erence, as altogether his superior ; he who stood in the exalted dignity of the Messiah, should perform for him the most menial pan of a servant's duty. The Saviour endeavored to gain the consent of Peter by assuring him that though he did not then perceive what was intended by this transaction, yet when it had been perform- ed, it should be explained to him. Peter still declined. Our Lord then solemnly assured him, " If I wash thee not, thou hast no part with me." Peter either from over- flowing affection, or from not entering into the spiritual import of the Saviour's decla- ration, exclaimed, " Not my feet only, but also my hands and my head." Our Lord then informed him that for the special ob- ject which he had in view, it was not neces- sary to receive a general washing of the body. Just aa a person who has recently been bathed,* needs only to have his feet washed, which may have contracted defile- ment by walking in the dust; so the disci- ples, having already received a general cleansing, needed only carefully to preserve themselves from the defilements to which they were exposed. To speak without metaphor, the disciples had already expe- rienced the general renewing of their hearts. This they ought not to expect again ; but their attention should be directed to the 'Though in our translation the same term wash oc- curs twice in the tenth verse, yet in the original, two very distinct words are used; one of which rendered "he that is washed," refers approprialely to abalhinsof the whole body, while the other, rendered " to wash," refers to a partial washing, as that of the hands, or face, or feet. So that the tentli verse would have been more correctly translated, "He that has been bathed needed not Bftve to wash his feet,"