% 4 Srom f ^e &i6mri? of (profeBBor ^amuef (gtifPer in (^emorp of gub^e ^dmuef (gltiffer g0recftinr%e (preeenteb 6b ^amuef (gtiffer (jBrecfeinrib^e feong fo f ^e feifirarg of (Princeton C^eofogicdf ^emindrj^ sec ' v. <5?^c^^ ^^^^^^^^^^ THE ORIGINAL AND PRESENT STATE OF MAN, BRIEFLY CONSIDERED: WHEREIN IS SHEWN, /.J^^ \ The Nature of his Fall, and the Neceflity, Means and Manner of his Restoration, through the Sacrifice of CHRIST, and the fenfible Operation of that Divine Principle of G R A C E and TRUTH, held forth to the World, PEOPLE CALLED Q^U A K E R S. TO WHICH ARE ADDED, Some REMARKS on the ARGUMENTS of Samuel Newton, of Norwich. T^ By JOSEPH PHIPPS. We both labour, and fuffer Reproach, becaufe we truft in the living God, who is the Saviour of all Men, 'fpccially of thofe that believe. I Tim. iv. lo. TRENTON: PRINTED BY ISAAC COLLINS. M.DCCXCIII. c^^ THE PREFACE. M V chief hiducement to puhlijlj a few Ohfer» i>ations upon S. Newton's* Letter in the Year 1767, was the Defence of that divine Prin^ ciple vouchfafed by a gracious Creator^ through a beneficent Redeemer to all Mankind^ in order to their Injlru^ion^ Help and Salvation, Its Operation and Extent appeared to me to be mif underjloody and mifakenly reprefented in that Difcourfe ; and fnding it equally fo in a late "f Reply of the fame Author^ I think my f elf in fome Degree obliged to appear a fecond Time^ fill further to feis)^ according to my Ujiderfandingy the Necefity^ TJniverfality and real Senfibility of the Work of God^s Holy Spirit upon the immortal Soul of Many as the vital Source^ and Support of true Religion in him ; and therefore the pri- mary Guide of his Life arid Conduct, My Tnte?ttion is not mere Controverfy^ but Explanation and DoEirine, I have therefore taken the Liberty to ufe divers ExpreJJions from the Apocrypha, and other ivritifigs, ivhere their Pertinence and Clcarnefs entitled them to a Place, I take * tetter to the Author of a Letter to Dr. Formey, &c. Jignedy No Matter who. \ T'm lending Sentiments 0/ the Pecple called Quakers examined, &c. by S- Newton, of Norwich. The preface. / tg,ke little Notice cf the numerous declamatory Parts of my Oppofers Performance. It concerns not the ingenuous Reader^ Light is come into the World, and Men " loved D-arknefs rather than Light^ becaufe " their Deeds v»rere evil. For every one that " doth Evil, hateth the Light, neither cometh " to the Light, lell his Deeds Ihould be re- *' proved." It is not reafonable to conclude, the ivkole World can mean lefs than the whole human Species. The Apollle Peter faith, " The Prophecy aPet.i.« '' came not in old Time, or rather at any Time^ ^"^"* '* " by the Will of Man, but Holy Men of God *' fpake as they were moved by the Holy Ghoft ■ ' But there w^ere falfe Prophets alfo among the " People, even as there fhall be falfe Teachers ■" among you, who privily fhall bring in dam- " nable Herefies, even denying the Lord that " bought the?n, and bring upon themfelves fwift *' Deftrucflion." This indicates that Chrift died not only for thofe who come to be faved, but alfo for thofe vdIjo bring DeJlru£lion upon themfelves ; otherwife it cannot be underftood " that, by his Sacrifice, he bought or paid the Price of Redemption^ conditionally for them as well as others. But if he thus bought thofe who denied him^ who yet occafioned their own De- firu&ion^ it is truly afferted in the full Extent of the Words, that " He by the Grace of God Hcb. ii. 9. " ihould ( 24 ) " fhould tafte Death for every Man ;" and that I Jo n u. 14. « ^ere already perfe6l, but I follow after, if " that I may apprehend that for which alfo I " am apprehended of Chrifl Jefus. Brethren, *' I count not myfelf to have apprehended ; but *' this one Thing I do, forgetting thofe Things " which are behind, and reaching forth unto " thofe Things which are before, I prefs " toward the Mark, for the Prize of the high " Calling of God in Chrifl Jefus." 4. Thofe who treat this Dodlrine, of the Neceflity of Man's being renewed, led, and guided by the Spirit of his Maker, as a Difpa- ragement ( 39 ) ragement to human Reafon, put the higheft Indignity upon the fupreme Wifdom, Good- nefs, and Power. The Dignity of human Nature coniifts not in Self-fufficiency. The moft exalted of created Beings neither exifl, nor acft independent of their Creator ; much lefs Man, who in his primitive Purity was made ^^^- "• 7- lower than the Angels, He Hands in continual Need of Divine Help ; and his true Dignity confifts in being, by his Reafon, above all inferior Creatures capable oi confcioujly receiving that Affifhance, and of being thereby preferred to, and preferved in a blefTed Union and Com- munion with his Maker. It cannot be any leffening to an Inferior to bedirecfled and guided by a fuperior Being ; especially by the Supreme Lord, and fole Author of all Exiflence, Infinite in Excellency, Power and Wifdom, and Immu- table in Glory. Endued with his Spirit, in any Degree, the Creature is raifed above the higheft Elevation of its own Nature ; and the more it is clothed with it, the more it is dignified and exalted. No created Being, by its natural Powers, can rife above its natural Sphere. To reach a fub- limer Station, it muft be aflifted by Strength fuperior to its own ; a Power equal to the Height of its Afcent. It is only when the Sun of Righteoufnefs fheds forth its quickening Beams upon the Spirit of Man, that the poor Worm is capacitated in Reality, to take Wing and mount above its fublunary Limits, towards the Regions celeftial. 5. Some Writers of the Epicurean Call, have imagined it beneath the Divine Greatnefs, for the Sovereign Lord of all, to ftoop fo low as to Ifa. 7. ( 40 ) to make Man a peculiar Obje(5l of his Notice and Regard. To fuch as miftake thofe fure Marks of Degeneracy, Pride and Haughtinefs^ for Greatnefs of Soul, this may feem reafon- Pro. xvi. ^\^ . 1^^^^. jj^ i-^-^j^ ^Q whom Pride is Abomination^ and as diflant from his Similitude as Darknefs is to Light, it cannot have any Place. What it is not below him to create, it cannot be beneath him to regard, proportionably to the End he made it for; and feeing Man was created • for a Purpofe of his Glory ^ and to partake of his Felicity, it would derogate from his Wif- dom and Goodnefs, to fuppofe he fliould look upon it as below him to enable Man to anfwer the great End of his Creation ; which he could not by any Means do, without a competent AfTiftance from his Maker. Pride was the Caufe of the Degeneracy of Angels, and its natural Confequence is the Deftrudion of Peace and Felicity to all that entertain it. By being Something in our own Conceit, attributing any Good to ourfelves, or afpiring above our Place and due Order, we center in Pride and Arro- gance. Created Beings may be guilty of this ; but it is impoffible to that all-perfed Exifhence, who is Infinite, Omnipotent, and Immutable. This vifible World demonflrates, it was made by an Omnipotent Power, and is preferved by the lame Power. Without Power it could not be made, and as Tho, Sherlock juflly obferves, on p?ovi^ " That which owes its very Being to Power, dencG. " mufl depend upon the Power that made it, " for it can have no Principle of Self-fub- " liftence independent on its Caufe." What doth not neceflarily exift, mufl both be origi- nally created, and continually upheld by the Powerj ( 4- ) Power, that made it. It had no Being before its Creation. It cannot retain its Being againft the Will of its Creator. Its Exiflence and Sup- port ftand equally in the Power of its Maker, without whom it was Nothing, could never have exifled, nor can continue in Exiflence. It was made by his Power, is preferved by his Power, and upon the Withdrawment of his Power would diiTolve and evanifli into its origi- nal Nothing. There is no Medium between Self-exiflence and Dependence on its Caufe ; therefore a CefTation from it of the Power that made it, is Annihilation to it. Thus, as all created Things were made, and ftill fubfifl folely by the Energy of the Creator's Will and Power, he muft neceflarily, whilfl they exift, be omni-prefent with them, in them, and thro* them ; therefore cannot be ignorant of any Thhig relating to them, nor unconcerned about them, or any Part of them. The continual Interpofition and Superin- tendence of the Spirit of God, was always requiiite to Man, both to preferve him whilfl in Innocence, and to recover him from under his fallen Ellate, by governing the EfFecfts of natural Caufes ; and to counteract the Wiles, and oppofe the Influences of the evil Spirit. Therefore the great Mediator for, and Redeemer of Men, was from the Beginning, not only incarnately and corporeally given for a Propi- tiation for the Sins of the whole World, to be teftified, or verified, in due Time ; but he was alfb as univerfally given, in afpiritual Manner, to be a Witnefs^ a Leader^ and Commander, ifa. iv. 4. I. He is fpiritually given for a Wltnefs^ to teflify againfl Sin in every Breafl, by his Smit- ( 42 ) ings there for Evil conceived or committed. 2. For a Leader and Commander ^ to fuch as pay due Regard to his Convidlions, by turning from Iniquity to him that fmites them, and cleaving to him in that Faith and Love he produces in them. Thefe he leads in a Crofs to all the corrupt Nature, and empowers them to follow him in the Regeneration. This is the true do(5lrinal Crofs of Chrift. CHAP. VL I . Regeneration not only necejfary^ but really expe- rienced by the Primitive Chrijlians, i. Paul'j comprehenfive Dcfcription of this great Work. It anfwers to the origiftal Work of Creation^ and is effected only by the Holy Spirit, 3. An ObjeBion againfi the Senfibility of this Work anfijoered, 4. The fame continued. 5. Who it is that dfhelieves it. The Renunciation of human Reafo7i not required^ but the yielding it to an infallible InJlruBor, in order to its Re&if cation and Improvement. OW, O Man! What is the great Bufinefs of thy Life in this World, but to regain thy Place in the Paradife of God ; iPet. i. 4- to fecure an everlafting Eftablifliment in that Inheritance 'which is incorruptible^ mtdefled^ and fadeth not away I To accomplifli this, thou mull be ftripped of all that which unfits thee for an Entrance. Whatever has been the Caufe of Exclufion mull be removed. Whatever can have no Place nor Habitation there, muft be feparated from thee, or thou canft not be admitted. That which lets will let till it be taken ■N ( 43 ) taken out of the Way. Whatever thou hail: in thee or about thee, that thou art attached to in Confequence of the Fall, all feparate Sclf^ and the carnal Mind thou muft relign, or thou canfl never know a Refloration. The Gofpel-axe, the Power of the Spirit of God, mult be laid to the Root of the Tree of Cor- ruption in thee, that it may be extirpated, and the Vine of Life implanted in its Room, that in the Heart, where the finful Nature hath fjpread its poifonous Produce, the engrafted ^^^^'^ Word which is able to regenerate and fave the Sou], may flourifli, and bring forth its Hea- venly Fruits ; from whence arifeth Happinefs to the Creature, and Praife to the eternal Author of all Virtue and Felicity. The Neceflity of Regeneration was not only preached to the People in the primitive Times, but was actually experienced by the Believers. A clear and pregnant Inflance we have in I Cor, vi. 9, lo, II. " Know ye not that the " Unrighteous fliall not inherit the Kingdom " of God ? Be not deceived, neither Fornica- " tors, nor Idolaters, nor Adulterers, nor " Effeminate, nor Abufers of themfelves with " Mankind, nor Thieves, nor Covetous, nor " Drunkards, nor Revilers, nor Extortioners, " iliall inherit the Kingdom of God ; and fuch " were fome of you ; but ye are walLed, but " ye are fanclified, but ye are juftified, in the " Name of the Lord Jefus, ^nd by the Spirit " of our God." Here the Apoltle plainly tefli- lies, that fome of the Corinthian Brethren, who had been of polluted Hearts and vicious Lives,, vv'cre become regenerated, made clean and holy, and fhews this great Change in them, was wrought I 44 j wrought in the Name, or Power, of the Lord yefiis, which he explains to be, by the Spirit bf our God. The Apoftle Fcter concurs with Paul in bearing the Uke Teftimony. " Seeing " ye have purified your Souls in obeying the " Truth, through the Spirit, unto unfeigned " Love of the Brethren ; fee that ye love one " another with a pure Heart fervently ; being " born again, not of corruptible Seed, but " incorruptible, by the Word of God, which '* liveth and abide th for Ever.''"' To the like Purpofe might be added, Eph, ii. 5, 6. Col. i. 13, — ii. 10, II, 12, 13— iii. 9, 10. yA\\\ the 6^^ Chapter of the Epiftle to the Romans, and many other Texts. 2. The Apoflle particularly fhews the Nature and Manner of this Work in Romans the vii^'^ and viii^h . which, for Want of a real Experi- ence of, many have been led to imagine, were intended by him, as only defcriptive of his own Condition at the Time he wrote them ; yet i'c is manifeft, they comprehend diverfe, and even contrary Conditions, which himfelf and others had experienced in their Chriftian Progrefs, and which it was impolTible he iliould be in at one and the fame Time ; vi%. a State of Darknefs, and a State of Light ; a State of Uncleannefs, and a State of Purity; a State of Bondage, and a State of Liberty ; a State of Life, and a State of Death. Chap. vii. 5. he faith, " When \\c were in " the Flefli," (under the Dominion of the carnal Nature) " the Motions of Sins which " were" (manifefted) " by the Law, did work " in our Members to bring forth Fruit unto " Death." Here he refers back to that State of ( 45 ) of Sin and Death, they had formerly been enthralled in, but were now pafl, as fully appears by the fucceeding Verfe, which faith, " But now we are delivered from the Law, " that being dead wherein we were held^ that we " fliould ferve in Newnefs of Spirit, and not " in the Oldnefs of the Letter." Verfe 7, he returns to the former State again, and becomes more particular. " I had not known Sin," faith he, " but by the Law." Before he became fenfibly convicted in his own Confcience, where the Senfe of the Law was opened to him ; he remained in his iirfl State of natural Blindnefs, yet knew it not to be fuch, notwithftanding his learned Education, and legal Stri^nefs. Though dead as to any Senfe of Divine Life, • yet he was alive in the Spirit of the World ; Rom. vii " For," faith he, " I was alive without the Law ^* " once ; but when the Commandment came, " Sin revived, and I died." Oppofed by the internal Adminiflration of the fpiritual Law, Vv'hich brought Conviction, the finful Nature was afrelli excited by the Powers of Evil, and fprung up as with new Life and Vigour, to obllru(ft his Efcape from it ; " For, without Verfe 8. " the Law Sin was dead." That is, its Nature remained quiet and undifturbed, enjoying its Indulgence without Interruption, till the Law of Life was adminiflered againft it. Then " the Commandment, which was ordained to Verfe 10, " Life, I found" (by the Refiflance of that "' Nature) " to be unto Death. For Sin taking " Occaiion by the Commandment, deceived " me, and by it flew me." Or, darkened me, and brought a Senfe of Death over me. It feems to have deceived him at firft into a Belief D that ( 46 ) that the Law brought forth Death, becaufe he found a Senfe of Death enfue upon the Con- vicTlions of this Law; but Death is the Fruit of Sin, which is condemned by the Law : For faith he, " the Law is Holy, and the Com- " mandment Holy, Jufl, and Good. Was " then that which is Good made Death unto " me ? God forbid." He found it was that which fo violently oppofed it that produced Death, and occafioned the Condemnation of the Law to come upon him, which difcovered this Death in him. This was permitted that Shi might appear St?i, and that by the convidl- ing Force of the Commandment it might become exceeding finful in his View, or be held by him in Abhorrence. He then feelingly expreffes the enthralled Situation of this convi<5ted, but unconverted State. " The Law is fpiritiial^ " but I am carnal, fold under Sin." That is, he found himfelf as really in Captivity under Sin, as thofe are to their Purchafers who are fold into Slavery. " For that which I do, I " allow not." I am convinced it is Evil, and would gladly be delivered from it, but notwith- ftanding my Convi(fl:ions, am under its Power, and unable to extricate myfelf. " For the " Good that I would, I do not ; but the Evil " which I would not, that I do." Yet, in patient Submiffion, and fervent cleaving to God, fome Confolation attends this avv^akened Condition ; for, " If I do that I would not, " it is no more I that do it, but Sin that dwell- " eth in me. For I delight in the Law of " God after the inwa';d Man ; but I fee another " Law" (or Power) " in my Members, warring " againfl the Law of my Mind, and bringing " me ( 47 ) " me into Captivity to the Law" (or Power) " of Sin, which is in my Members." Thus prevented of what I love, and enthralled by what I hate, what a miferable Slavery am I in! " O, wretched Man that I am! Who Verfe 24. " Ihall deliver me from the Body of this " Death?" He then, flill perfonating One in this ftrng- Verfe 25. gling Situation, thanks God, through Jefus Chrifl, for having brought him thus far on his Chriifian Courfe and Warfare, that he could will to do Good, though yet unable adlually to perform it. Hence he had a Ground of Thank- fulnefs, in Hope that he who had wrought the Will in him, would alfo in due Time perfecft the Deed by him. In Concluhon, he proceeds to fliew, though this had once been his Condi- tion, he ?iow experienced perfecft Deliverance, from all the perplexing and afflidling Circum- llances of this, and the feveral exerciiing States he had formerly paifed through, and had jufl been giving fo lively a Defcription of. " There i^om. vin. " is therefore," faith he, " now no Condem- " nation to them which are in Chrifl Jefus," (as he then certainly v%^as) " who walk not " after the Flefh, but after the Spirit : For " the Law of the Spirit of Life in Chrifl Jfus^ " hath ft jne free from the Law of Sin and " Death." This again teflifies his Deliverance, and anfwcrs to that hrll cited, " Now we are ^^^P* ""• " delivered from the Law," (which condemn- eth for Sin) " that," (fmful Nature) " being " dead wherein we were held, that we fliould " ferve in Newnefs of Spirit, and not in the " Oldnefs of the LetLer." With thefe accords that of Colof i. 12, 13. " Giving Thanks D 2 " unto { 48 ) " unto the Father, who hath made us meet to " be Partakers of the Inheritance of the Saints " in Light : Who hath delivered us from the " Power of Darhiefs, and hath tranflated us ** into the Kingdom of his dear Son,^^ In the Palfages above cited from Ro7?i, vii, a^d viii. the experienced Apoflle evidently inchides a Reprefentation of three very different Conditions, in their Courfe of FrogrefTion, and State of Difparity from each other. Firft, a natural blind unconvidled State; which is that of Darknefs and Death, anfwering to the origi- nal Chaos before Light was brought forth. Second, a State of Illumination and Difco- very, of Convicftion and internal Warflire, in order to a complete Converfion ; which partakes of a Mixture, and fliews Light and Darknefs in the Adl of Separation, like that in Gen. i. 3, 4, 5. Third, a State of Redemption from the Power of Sin, through Purification, and a Tranflation into the fpiritual Kingdom of Chrift ; which is the State of the perfed Chrif- tian, and completes the new Creation, wherein every Thing takes its due Place, and moves in its proper Order. I now refer it to the intel- ligent Reader, whether it is not an Abfurdity to imagine, that thefe three diverfe, and in fome Refpeds contrary States ihould all fubfift together, at the ilime Time, in the fam.e Subjedl. By this Reprefentation, which contains a brief and comprehenfive Delineation of the Work of the Nev/-birth, the Apoftle Ihews to fuch as are young in the Faith, what different States they have to pafs through in that prepa- ra-tory Travel, and alfo reminds the Regenerate of ( 49 ) of what they have witnefTed, in the Lines of his own Experience. He defcribes the various Steps, and principal Leadings of the Holy Spirit, till by its effecftual Operation, the Sonl is rendered a new Creature, and introduced into the Kingdom of God ; which being- inward and fpiritual, is entered by an inward and fpiritual Way. Hence it is clear, a Man may acquire all the Learning, and receive all the Degrees that Schools and Colleges can beflow, with all the Authority Men can afford him, and may be flridl in the Pradlice of all the Forms and Exteriors of Religion ; and yet remain the natural Man ftill. Thefe can bring him no nearer to true Regeneration, than he was the Moment of his Birth ; for the New- birth is the Work of the Holy Spirit only. Nothing but the Spirit of Holinefs can make a Man Holy ; for nothing can commimicate what it hath not. Nothing can fet Men free from the Power of Sin, and its Wages, Death, but the Law, or Power, of the Spirit of Life in Chrift Jefus individually adminifl:er€d. This, which turneth Sinners into Saints, by a real Purgation, and renders them, as to their inward State, nev/ Creatures, remains to be their Light and Leader, and the primary Guide of their Life and Conduct, by its immediate Mani- feflations in the Fleart ; whereby it frequently brings Scriptui-e-Truths to their Remem- brance, and opens the Senfe of them profitLibly to their Underifandings, at the fame Time influencing the Mind to a Pradlice anfwerable. 3. Evident as it is, that the Apoftle in the foregoing Scriptures, defcribes divers Changes of Condition, v/bich through the Operation and ( so ) and EfFed of the Holy Spirit, he had certainly known TiVi^fenfibly felt ; yet fome have appeared even amongft the Leaders of the People, who acknowledge,* " The Influence of God's " Spirit enables ns to render him an acceptable " Service," but alTert, tbat it is in a Way imper- ceptible to us ; that the Sacred Writings are utterly Jllent conce7'ning any fenfible Demonfira" tions of its Workings 'within us^ that they cannot he dijlinguifhed from the Efforts of our own Reafon ; that all Pretences to it are fngg^fted by an enthuftafic or difempered Fancy; and that there never njuas a Chrifliaji with a cool Head^ and a found yudgment^ that in any Infance of a Change of Life, "juould prefume to fay, which Part of his Reformation ivas owing to Divine Help. The truly found reformed Chriflian knows and acknowledges, every Part of his Reforma- tion is owing to Divine Help ; and whoever propagate the above-cited anti-fcriptural Doc- trine, demonftrate their Ignorance of true Regeneration, and that their Wifdorn is but the fuperficial Wifdom of Words, which can only enable them to make a Shew of Know- ledge, by talking about the Things of God, without any right Underftanding of them. The Pomp of Science, and the Flourifli of Eloquence, have no more Alliance to Truth than the Pride of Life. They belong to the Wifdom of this World, by which God is not J Cor. i. ^*^ t)e known j " For the World by Wifdom 31. " knew not God, nor the Things of God." ' '"'"'All the Knowledge of the natural Man, the Man * See a Qnotation from Sermons publiflied under the ludicrous Ti- tle of Torick'Sf in the Gentleman's Magazine for April, 1766. ( 51 ) Maji whofe Nature remains unchanged^ whether called Pagan ^ J^''^-, or Chrijlian^ and whether it be filled Philofophy or Divinity, is but the inefFedual ideal Wifdom of this World: The vaunting Head-knowledge. It is not the Wif- dom from above, by which alone God, and the Things of God are to be known ; that is, experienced. Thefe are out of the Reach of Arts, Languages, and Sciences, and are difco- vered only by the Manifeflation of the Spirit of Chi-iji in the Heart. " In whom are hid all Col. ii. 3. " the Treafures of Wifdom and Knowledge." Yet though the World by all its admired and celebrated Wifdom, knows not God, there is a Wifdom communicated by which he is known. " For God," faith Holy Writ, " who com- » Cor. iv, " manded the Light to Ihine out of Darknefs, ' ^* " hath fiined in our Hearts^ to give the Light " of the Knowledge of the Glory of God in the " Face" (or inward Appearance) " of Jefus " Ghrifl." The Apoflle adds, " We have this " Treafure in earthen Veffels," (we enjoy it now whilfl in thefe Bodies of Clay) " that the " Excellency of the Power may be of God, and " not of us." This luminous and excellent Power operates upon the humble thankful Acceptor, fo as to open an Underflanding of what he reads, both in Scripture and other experimental Writings, often giving him to feel that concerning which he reads, and rendering it of improving Eifedl to him. But he who rejeds the Means, can never attain the End. He who refufes or flies from the Light of Life, when it offers itfelf to him by Reproof and Convidion, not believ- ing it to be of God, nor receiving it as fuch, flops ( 5~ ) flops its Operation, prevents it from opening itfelf to him, and enlarging in him. For the Mat.xiii. unbelieving Heart fiuts up its own Wa'w and Mark vi. therefore remains infenlible of the internal j> 6. Power of the Saviour. 4. What Man upon Earth can fay, he has not had Convidlions ? Or, that he has had them without any Senfe of them ? Who could have a Senfe of them, and not diflinguiih it from the Efforts of his own Reafon ; not diftinguifli the Reprover from the Reproved? Unfelt Convidlions are Impoffibilities. In "what Manner is the Work of Renovation known, without any Perception of it in its Progrels ? Did the Apofhle Paul fo patheti- cally defcribe the painful States he had travelled through, and the oppoiite Powers engaged within him, without ever having a certain Senfe of them? Or is the Coolnefs of his Head, and the Soundnefs of his Judgment now to be arraigned, and are his Chriflian Experiences to be treated, only as the IfTues of an enthufiaflic or diftempered Fancy ? How could any witnefs Repentance unto Life, Remijfion of Sins, and the Times of Refrefhwg from the Prefence of the Lord, without an inward Senfe of them ? Were all the Cries, the Pantings and Thirflings after the Divine Prefence, uttered by the facred Writers ivithout a Senfe of that Want ; and were all their triumphant Rejoicings in the Confolation of his Prefence, expreffed under a total Infenfibility of it ? Were the kindly Fruits of the Spirit, and the Comforts of the Holy Ghoft iwfelt by thofe who enjoyed them ? Who can affirm thefe Abfurdities ? Where ( 53 ) Where can fuch blind Leaders bring their blind Followers to ? Thofe who turn their Backs on the Light, muft walk in Darknefs. It is the ible Property of the Spirit of Chirft, the Light of Men, to make true Difcoveries to the Mind, both refpe6ling itfelf, and every Thing elfe that concerns it. Hence he is rightly flyled the Sun of Righteotifnefs ; the fame Thing to the Soul of Man, that the Sun in the Firmament is to his Body. The one is the Light without^ the other the Light within ; and therefore is properly fo denominated. 5. It is the unbelieving unrenewed Man, unacquainted with the effectual Operation of this Heavenly Principle, that unwittingly re- jedls and difparages it, and thereby contributes to keep both himfelf and others in Blindnefs concerning it, and Prejudice againfh it. " The i Cor. ii. " natural Man," faith the Apollle, " receiv- ''^■ " eth not the Things of the Spirit of God, " for they are Foohlhnefs unto him, neither " can he know them, becaufe they are ipiri- " tually difcerned." What! faith the mighty Man of Reafon, muft I put out my Eyes in order to fee? Muft I lay afide and renounce my Reafon, to obtain a better Underftanding ? It is impoffible, abfurd and prepofterous. Very true; and it is equally true, that no fuch Abfurdity is required. It is neither right Reafon, nor the proper Ufe of Man's Reafon, that is obje(5led to and advifed againft. For right Reafon is Truth, and is ever correfpondent w4tli the inward Motions of the Spirit of Truth; and Man's rational Faculty is what renders him capable of receiving divine Influence and Inftrudion, without vvhich it is impoffible ( S4 ) impoflible to conceive he could be a fit Sub- jedl for it ; and was his Reafon in fuch a perfedl State, as to merit the Name of right Reafouy he would not ftand in fuch ab folate Need of it. But it evidently appears, from the various BiafTes and PrepoffeiTions Men are generally under, the Weaknefs and Mutability of their Underftandings, and the innupierable and irreconcilable Differences amongfl them, efpecially the learned and leading Part of Man- kind, that human Reafon is far from being always agreeable to right Reafon, which is unchangeably true. What is cautioned againft therefore, is the fetting up human Reafon above its due Place in Religion, making it the Leader inflead of the Follower of Revelation, the Teacher, inftead of the Learner ; and efteeming it veiled with a Kind of Self-fuffici- ency^ independent of the Diredion and Help of God's Holy Spirit. We are not required to lay afide our Under- ftandings, either in order to, or under the Influences of the Spirit ; but, as prudent and docile Scholars, to fubmit them to the neceffary In{lrud:ion and Improvement of that infallible Mafher of Infinite Wifdom and Knowledge, who is the * univerfal Teacher of his People ; that we may be enabled rightly to xCor.xiv. obey and vvrorfhip him with the Spirit ^ and -with ^S' the Underjlanditig alfo. The Spirit of God, and a right Underftanding mufl infallibly concur. As the Light of the Sun is fo agreeably dif- penfed by the Sovereign Wifdom, that it doth not put out or blind Men's Eyes, but ojpfts to the * Ifa. liv. 13. Jer. xxxi. 34- John vi. 45. Hsb. viii. 10, n. and x. 16. ( 5S ) the proper life of them ; fo the Divine Illumi- nation and Influence is adminiflered by the fame Wifdom in fuch due Degrees, that it nei- ther banillies Man's Reafon, nor deprives it of its Utility, but reflores it to its full and proper Ufe in Religion, by difpelling the Fogs of Pre- judice and Paflion, giving it a clear Senfe of Duty, and furnifliing Ability to perform it. The Holy Men of God were not deprived of their Underflandings, ivhen they fpoke a7id 'wrote iPet.i.zu as they were moved by the Holy Ghoji^ but found them illuminated and highly improved by it. They were not ufed by the Spirit as fenfelefs Machines^ nor remained as Vegetables^ imper- ceptive of the Virtue arifing in, and enlarging them. Their Faculties were brightened, and raTed to an higher Pitch of Ufefulnefs, than could ever have been reached by them, whilfl unalTifted by the Power of Divine Grace. With good Reaibn therefore, hath one of the infpi- red Writers given this neceffary Exhortation, " Truft in the Lord with all thine Heart, and Prov. iii. " lean not unto thine own Underftanding." ^' And he further faith, " He that trufteth in his ibi. xxviii, " own Heart, is a Fool." '^• CHAR CHAP. VII. I. Whence true Religion arifeth. i. How God is to be known according to the New Covenafit, Of whom the Body or Church of Chri/i is compofed^ and the Life it enjoys. 3. Whence this Life is received, 4. That which brings forth the New-birth mufl maintain it, 5. True Religion always efentially the fame. Exterior Infitutions only Super-additions to lead the Darkened and Degenerate toivards it. 6. Man has no Pretenfion to Merits but through Faith- fulnefs^ is gracioufly alloived a flial Claim. 7. The Nature of God''s Covenants with Man. I. "I^TOTWITHSTANDING too many X^ are taught to imagine Importance and Efficacy, in Mode, Ceremony, Sign and Shadow, the Mint, Anife and Cummin of the legal Difpenfation ; yet it is certain, that " in " Jefus Chrifl, neither Circumcifion availeth " any Thing, nor Uncircumcilion, but Faith " which worketh by Love." Neither the Pradice, nor Difufe of Forms and Rituals, are of any Availance with God. But the firft may more than unprotitably bufy their Pradi- fers, if they are fb dangeroully deceived, as to place Confidence either in their own Perform- ances, or thofe of their Leaders. The Religion of the true Chriftian confifteth not in Form, but Subftance, and arifeth not from the Adivity of human Reafon, Imagination, or Opinion, but from an Heart-felt Senfation of Divine Love in the Light of Life. Its Foundation is no lefs than the immediate Adminif ration of God's Holy imos IV. ( SI ) Holy Spirit to the Spirit of Man, This fliews unto Man what his Thoughts are, what himfelf, ^r and what the Lord is, i^o far as properly con- 13. cerns him. It opens the Underftanding, and dire(5ls the Duty of the obedient ; " for the Jer. x. 23. " Way of Man is not in himfelf; it is not in " Man that walketh to direcl his Steps." It is the Light of the Lamb which ilieweth the Way of Salvation ; the one great Light appointed to rule the Day, or fpiritual Difpenfation of Chriftianity ; wherein the Nations of them which Rev. xxi. are faved 7nii/l walk, ^''* 2. Men in their natural State may, by Read- ing and Study, coUedt Abundance of Notions concerning the Supreme Being ; but as Light difcovers all Things, yet cannot be really known but by its own Appearance ; fo God, who, in the moft perfecfl, and fuperlative Senfe, is Light, can only be truly known by his own j john i. immediate Manifeftation. What is ordinarily ^• called the Knowledge of God, is but a Series John xvii. of Apprehenfions concerning his Eflence, his ^* Attributes, and his Providence; but what our Saviour called fo, is the real experimental Senfe of his Life, " This is Life eternal, that they " might know thee the only true God, and " Jefus Chrifl whom thou hail fent." Truly to know him, is to participate of the quick- ening Senfe of his Life, through the commu- nicated Influence of his eternal Spirit. Thus to know him, is to partake of the New Covenant, or true Gofpel Difpenfation ; for therein it is declared, " They Ihall all know rne from the J^^"- ^^xi. " leafh of them to the greateft of them. Accordingly the living Chriflian has a certain Seftfe of Divine Life in his own Breafl, which affords ( 58 ) affords him Inftrudion, Strength and Comfort, in fuch a Manner, as he waits in Faithmhiefs upon it, that he is under no abfolute Neceflity to lean upon the Teachings of other Men ; yet when they come in a Degree of the fame Life, he accepts them as inftrumentally from God. This Life of God in Chrifl, is the very Soul of Chriftianity ; without which the belt Forms and higheft Profellions are but as Members of a dead Body, unavailable and unacceptable. I John V. « j^g ^Yi^^ l^^j-j^ ^j^g gQj^ ;^^^^ jjj^^ ^^^ j^g ^^^ " hath not the Son of God hath not Life^"* John xiv. " Becaufe I live," faith he, " ye fhall live alfo. i9> 3o.