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Y. 
 
DISCOURSES 
 
 O N 
 
 SEVERAL SUBJECTS. 
 
 b y 
 
 v 
 WILLIAM WISHART,D.D. 
 
 Principal of the College of Edinburgh. 
 
 LONDON: 
 
 Printed by W. Strahan ; 
 
 And fold by A.Millar in the Strand, and 
 
 •Mcff, Hamilton and Balfour at Edinburgh. 
 
 MDCCLIIL 
 
T O 
 The Right Reverend 
 
 benjamin, 
 
 Lord Bishop of 
 
 WINCHESTER, 
 
 Prelate of the mod Noble Order of 
 the Garter, 
 
 IN a grateful Remembrance of many 
 Favours ; and, particularly, of the 
 Afiiftances received from His Excel- 
 lent Writings : 
 
 Thefe Discourses 
 are moft humbly prefented by 
 
 The A U T H O R. 
 
r 
 
% 
 
 % 
 
 
 T H E ?& 
 
 CONTENTS 
 
 ANEJJay on the Indifpenfible Necejfity of 
 a Holy and Good Life to the Happinefs 
 of Heaven. Pag. I. 
 
 Charity the End of the Commandment ; or, 
 Univerfal Love the Defign of Chrijlianity, 
 
 I2 3- 
 
 The certain and unchangeable Difference be- 
 twixt Moral Good and Evil, 177. 
 
 Pub lick Virtue recommended, 227. 
 
 AD- 
 
ADVERTISEMENT. 
 
 TH E publication of the firft of 
 thefe Difcourfes, I have given 
 a fufficient account of in the Preface 
 to it : for the revival of the reft, I 
 fhall only fay ; that, for fome of them 
 there has, long, been a demand ; and 
 all of them, I hope, may, by the Di- 
 vine blefling, be of general ufe. 
 
A N 
 
 ESSAY 
 
 O N T H E 
 
 Indifpenfible Necessity of a 
 Holy and Good Life 
 
 to THE 
 
 HAPPINESS of HEAVEN. 
 
 SHEWING, 
 
 That this Necefiity, according to the 
 plain tenor of the Gofpel, is with- 
 out any Referve or Exception. 
 
 WITH 
 
 A Practical Improvement of the 
 Argument. 
 
 By WILLIAM WISHART, DD, 
 
 Principal of the College of Edinburgh, 
 
. 
 
 [ix] 
 
 
 
 — . — 
 
 THE 
 
 PREFACE. 
 
 TH E Chief Matter contained in 
 the following Papers appears to 
 me, after a long and deliberate confi- 
 deration, to be the Truth of God, 
 plainly declared in his Word : and all 
 who agree with me in this, muft alfo 
 own, that it is Truth of the greatefl 
 Importance to the Souls of Men - a and 
 mod neceffary to be laid before all 
 Sinners, for awakening them, and warn- 
 ing them to flee from the wrath to come; 
 and before all good Chrijlians for their 
 fatisfaclion and encouragement, and 
 for exciting them to their Duty : fo 
 that, this Publication (lands in need 
 of no Apology. I have, indeed, been 
 long and ftrongly Prompted to it by 
 my own Heart, as the bed Service I 
 could think it in my Power to do, 
 for the Honour of God, and the great- 
 ly 3 eft 
 
k P R E F A C E. 
 
 eft good of my Fellow-creatures. And 
 I thought I could not better employ 
 the few leifure- hours I might have, at 
 a time when fome necefTary affairs took 
 me off, for a while, from my Ordi- 
 nary ftation of ufefulnefs in the Church, 
 than by collecting into one view what 
 I had delivered, on feveral Occafions, 
 upon this important Argument : as 
 feveral of the moft attentive and ju- 
 dicious Hearers have expreffed an ear- 
 ner! defire of having a more deliberate 
 view of it. 
 
 As to the Stile of thefe papers : the 
 only thing I have ftudied is, to ufe all 
 Plainnefs of fpeecb : and, if any where 
 I have rifen to a Warmth, or flrength, 
 of expreflion, it is rather that I have 
 been led on to it by the Subject itfelf, 
 than that I have ftudied it. I am fen- 
 fible that the Stile, in many places, is 
 loofe, and full of words and repeti- 
 tions : but this has often appeared to 
 me necefTary, in fpeaking to the bulk 
 of mankind, and combating inveterate 
 prejudices. I doubt not, a Critical Eye 
 may find many faults and inequalities 
 in the Stile, which I have not been 
 
 very 
 
PREFACE. xi 
 
 very anxious to prevent ; many, which 
 I have not been able either to difcover 
 or to help. But I wifh thefe Papers to 
 be read, rather with a ferious Atten- 
 tion to the Matter of them, than with 
 a Critical Attention to the Stile. If 
 in that any candid and well-difpofed 
 perfon mail think I have fallen into any 
 Miftake, efpecially in my main Argu- 
 ment ; His friendly admonitions fhall 
 be thankfully received, and refpectful- 
 ]y Anfwered ; and I fhall either ac- 
 knowledge my miftake, when difco- 
 vered to me, owning my Obligation 
 to him for the difcovery ; or give the 
 reafons why I am not Convinced of 
 any : provided He fets his Name to 
 his performance, as I have done mine, 
 that I may know what Degree of re- 
 flect is due to his Character in the 
 World. But, if any namelefs and care- 
 iefs Writer fhall in the fpirit of bit- 
 ternefs, or contempt, difcover ill-na- 
 ture, by way of fhewing Wit ; bring 
 a railing accufation againft me, inftead 
 of Argument; and impute to bad, or 
 finiftrous defigns, what I know to be 
 written with the moll honeft purpofe ; 
 
 I believe 
 
xii P R E F A C E. 
 
 I believe the Impartial World will 
 reckon, that neglect and forgivenefs is 
 the moil proper treatment I can give 
 to fuch an Adverfary. Mean time, 
 I earneflly recommend thefe Papers 
 to a ferious perufal ; and to the Blef- 
 fing of God, which alone can make 
 them effectual for any good purpofe. 
 
 THE 
 
THE 
 
 CONTENTS. 
 
 INTRODUCTION, Pag. I — II, 
 
 Importance of the Argument, pag. i. Its 
 ufefulnefs to Sinners, 4. to good men, ib* 
 Sentiments of Others about it, 5. The 
 Author's fentiment, 7. Mad nefs of Sin- 
 ners, 8. Salvation upon a Repentance 
 deferred to the laft, impojjible ; in what 
 fenfe, 9. 
 
 Proofs of the Abfolute NecefTity of a 
 good Life, to Future Happinefs : 
 from Reafon, 11 — 19. 
 
 1. From the Nature of God, n. 2. From 
 the Nature of Man, 13. And, 3. of our 
 true Happinefs, 15. The great Defign 
 of Religion, 17. 
 
 Proofs from Holy Scripture, 19 — 95. 
 
 I. The great Defign of Chriftianity, and 
 of Chrift's coming into the World 
 and His death, 20 — 28. 
 
 Three things Abfolutely necefTary, by the 
 Gofpel, to our Salvation ; Faith, Repent- 
 ance, and Holinefs, 23. No one of thefe 
 can fupply the place of any of the other -j, 24. 
 Holinefs the end of all the reft, 25. Im- 
 provement in it necefiarv, 26. 
 
 II. The 
 
xiv CONTENTS. 
 
 II. The Chriftian's preparation for 
 Heaven, aprogrejive work, 28 — 40. 
 
 Qur ftate in this life a ftate of Exercife, from 
 the Original condition of human nature, 
 29. The Captain of our Salvation has 
 gone before us to His glory, by a courfe 
 of obedience and patience, ib. and 30. 
 Scripture-Metaphors fetring forth the 
 Chriftian life, 31 — ?<l. Plain defcriptions 
 of it, 34 — 36. End of the Chriftian In- 
 itiations, 37. Examples of the Saints, ib. 
 Of the Apoftle Faul^ 38, 39. 
 
 III. The Promifes of future Happinefs 
 made to a Holy Life, the Threat- 
 nings of future Punifhment againft 
 workers of iniquity •, without any Re- 
 ferve or Exception, 40 — 52. 
 
 God no refpefier of Perfons, 44, 45 . Gal* 
 vi. 7, 8. confiJered at large, 45 — 50. 
 Mat. xxv. 3 1 — illuftrated, 50, 51. 1 Jo. 
 iii. 7. illuftrated, 51. 
 
 IV. God will give a deaf ear to their 
 cries at lafi, who refufe to hearken 
 to His Calls in time, 52 — 36. 
 
 V. No one Promife in Scripture gives 
 the leaiL encouragement to their 
 
 hopes 
 
CONTENTS. *v 
 
 hopes of Heaven, who go on in a 
 Sinful Courie to the laft^ 56 — 75. 
 Promifes of Salvation made to Repentance 
 and Faith ; how perverted, 57. Vindi- 
 cated from this perverfe construction, 58. 
 I. Qbvioir reafons, why the Promifes of 
 Salvation made to Faith and Repentance ; 
 without derogating from the Abfolute ne- 
 ceflity of aHolyLife, <8 — 6x. A3, xv. 9. 
 andGW. v. 6 illuftrated,6©. 2. Thefe Pro- 
 mifes cannot imply, that thefr/l Acts of 
 Repentance and Faith render a man im- 
 mediately meet for Heaven, 61 — 64. Sal- 
 vation, what it means and implies, 62, 63. 
 3. Thefe Promifes always addrefTed to 
 men in Ife and health ; and made to a 
 prefent compliance with the Call of the 
 Gofpel, 64 — 67. 4. The Repentance 
 and Faith, to which they are made, plain- 
 ly defcribed to be fuch as atlually are the 
 Beginnings of a Holy Life, 67 — 72. 
 "5. When men, by Repentance and Faith, 
 are entered on a Chriftian courfe ; the 
 exhortations of the Apoftles to them are, 
 to per fever e and improve in Holinefs, 72, 
 7 3. True Repentance never late j late Re- 
 pentance never true, 75. 
 
 VI. No one inftance, in Scripture, of 
 that Repentance availing to Salva- 
 tion, which was deferred to the laft^ 
 
 75~9 2 * 
 
xvi CONTENTS. 
 
 Common prejudices, 76. True exercife of 
 Chanty, 77. Parable of the Labourers in 
 the vineyard confidered, 78, 79. Cafe of 
 the Thief on the Crofs fairly ftated, 79— 86. 
 whence, r. it does not appear, that he 
 had ever been an habitual finner in his 
 former life, 8 6. nor, 2. fuppofing he had, 
 that he had never Repented till then, 83. 
 but, 3. there appear pofitive marks and 
 evidences of the contrary, 8 8. His noble 
 Confeffion, 90, 91. 
 
 VII. The Conduct of our Saviour, an.d 
 His Apoftles, in calling Sinners to Re- 
 pentance^ perfectly agreeable to the 
 Plan here laid down, 92 — 94. 
 
 A general Inference, 95. 
 
 Application, 95. 
 
 Lamentation over the fad ftate of Religion 
 in our day, 95. Grofs miftakes in Prac- 
 tice, ib, — 99. The ufe many make of 
 the Minifters of Religion : and the time 
 of calling for their afliftance, 99 — .106. 
 Grofs corruptions crept into the Chrifrian 
 Church, 104. The myjlery of iniquity j 
 and the Spirit of Popery, 105, 106. 
 
 Serious addrefs to Sinners, ic6 — 114. 
 Earneft addrefs to good Chriftians, 114. 
 Characters of an Improved Saint, ib. . 
 
 A N 
 
[ « 1 
 
 *1 
 
 -~ 
 
 A N 
 
 ESSAY 
 
 ON THE 
 
 Indifpenfible Necessity of a 
 Holy and Good Life 
 
 to THE 
 
 HAPPINESS of HEAVEN. 
 
 OF all the fnares whereby the deceit- 
 fulnefs that is in fin betrays finners, 
 and hardens them in a vicious 
 courfe, there is none more dan- 
 gerous than their flattering themfelves they 
 may go on fecurely in fin, in the hopes of 
 fetting all to rights at laji^ by a late or a 
 death-bed repentance. There is hardly any 
 fnare in which fo many Tinners are caught, 
 to their utter ruin. Few, if any, who have 
 only the light of nature and moral confcience 
 to guide them, as all mankind have, can be 
 iVppoied abfolutely infenfible, that an obfti- 
 B nate 
 
[2] 
 
 nate vicious difpofition is inconfiftent with 
 the true happinefs of a reafonable creature : 
 there are none who are favoured with the 
 light of theGofpel, and have any regard to 
 it, but may eafily be fenfible of the incon- 
 fiftency of fuch a difpofition with that hap- 
 pinefs of the other world, which is there 
 brought to light. Scarce any one, there- 
 fore, who profeffes Chriftianity, can be fup- 
 pofed fo hardened in impiety as not to be 
 apprehenfive that he is unfafe in a vicious 
 courfe j that his prefent ftate is bad and dan- 
 gerous ; that he muft be ruined for ever, if 
 he always continues in it : but wrong notions 
 and prefumptuous hopes of the mercy of 
 God, vain apprehenfions of the eafinefs of 
 that repentance #/ /<z/?, the hardnefs of which 
 makes him put it off now , concur with the 
 iinner's love of his vicious lufts and evil 
 ways, to make him flatter himfelf he may 
 go on all his life in that beloved indulgence, 
 and make himfelf eafy in the hopes of re- 
 trieving all at laft, by a late regrate and 
 dying forrow for an ill-fpent life. 
 
 Nor are they only caught in this fnare, 
 who deliberately put off their repentance to 
 the very lafi 9 and do not fo much as refohe 
 to fet about it 'till then ; but they alfo who 
 (though they refolve to begin their repentance 
 more early, fo as to live religioufly and vir- 
 tuoufly for fame part of their lives, yet) put 
 it off from time to time, to a more conve- 
 nient 
 
[3 3 
 nient fcafin, as they think, when they hope 
 to be in a better difpofition, or more advan- 
 tageous circumftances, for it ; till by con- 
 frantly delaying from one time to another, 
 and yielding more and more by degrees to 
 fl oth, and thus letting tbeir averfion to re- 
 pentance, and their love to fin, grow upon 
 them, they are thoughtlefly and inconfider- 
 ately drawn into the fnare of putting of* 
 their repentance to the very laft, though this 
 was not their firft intention. There is fome- 
 thing vaftly encroaching andenfnaring in this 
 humour ofdelying and putting off, when once 
 it feizes a man as to any thing j it infenfibly 
 gains ground by degrees ; and what a man 
 durft not adventure downright to neglect, 
 or refolve to let alone, he is effectually 
 drawn in to neglecl by delaying it : as the 
 fluggard faith, "■ Yet a little deep, a little 
 " flumber, a little folding of the hands to 
 " fleep ; " not daring to fpeak it out even 
 to himfelf at the firft, that he will take a 
 great deal \ though in reality it comes to 
 that, and he is drawn on by degrees to aban- 
 don himfelf to abfolute fottifhnefs and Cu- 
 pidity ; fo the flothful and fecure finner flat- 
 ters himfelf he fhall repent time enough, 
 though he goes on but a little longer in a 
 courfe of vicious indulgence ; till by delaying 
 and putting off from one time to another, 
 the power and deceitfulnefs of fin grov/ing 
 upon him, he is unawares and effecluaily 
 B 2 drawn 
 
. [4] 
 
 drawn into the fnare of putting off to the 
 very laft. 
 
 Seeing then this is fo common and fo dan- 
 gerous a fnare, fuch as men may be fo eafily 
 led into without being aware of it; it is cer- 
 tainly a moll charitable office, and the moft 
 proper bufinefs of minifters of Chrift, which 
 their love to the fouls of men (if they have 
 any) cannot fail to prompt them to, to warn 
 men againft this fnare ; and to dwell fome- 
 times upon arguments of this nature. 
 
 This too is ufeful, not only for thofe who 
 are in danger of being caught and held in 
 this fnare, but alfo for fuch as have happily 
 efcaped it. What a vaft comfort muft the 
 consideration of this unfpeakable danger give 
 to thofe who have happily entred into a pi- 
 ous and virtuous courfe, and made fome good 
 progrefs in it ? who can, on good grounds, 
 reflect upon it, that their moft important 
 work is not yet to begin, but is happily ad- 
 vancing ? how may they rejoice in their 
 happy choice, and blefs the Lord who hath 
 given them counfel ? In tine, fome things which 
 may be fuggefted upon this argument may 
 be applied to fhew, even to them, the necef- 
 fity of not refting upon the beginnings of 
 goodnefs, or any advances in it they have 
 yet attained to, but conftantly endeavouring 
 after further improvements ; and reaching 
 forward to that perfection of holinefs, which 
 is the foundation of perfect happinefs. 
 
 Now 
 
05] 
 
 Now to fhew the unfpeakable folly and 
 danger of going on in a finful courfe in the 
 hopes of retrieving All at laft by a late or 
 a death-bed repentance, many ftrong and 
 weighty confiderations have been well il- 
 luftrated and warmly enforced by wife and 
 good men, by faithful minifters of Chrift : 
 fuch as thefe -, the uncertainty of any man's 
 having time and opportnnity afterwards for 
 that repentance which he now delays and 
 puts off; the uncertainty of a Tinner's being 
 in a better difpofition for repentance or find- 
 ing it more eafy afterwards ; or rather, the 
 certainty of his being in a worfe difpofition 
 for it, and finding it more difficult, when 
 his heart is further hardened by the deceitful- 
 mfs that is in fin, and the force of vicious 
 habits further ftrengthened by indulgence ; 
 and God more provoked to withdraw and 
 withhold his grace, by a long and frequent 
 refitting of his calls, and hardening the heart 
 againft his gracious invitations ; fo that the 
 longer a finner delays betaking himfelf to a 
 better courfe, the more he is likely to defer 
 it, and there is no end of delaying. 
 
 And as the common and natural ifTue of 
 a finner's delaying his repentance is putting 
 it off to the very laft ; to (hew the yet great- 
 er abfurdity and danger of this, fuch further 
 confiderations as thefe have been urged with 
 great force of argument and warmth of ex- 
 population : that none of us knows but our 
 B 3 death 
 
[6] 
 
 death may be- fudden and furpr r ifing, or at* 
 tended with fuch circumftancei as to rob us 
 of all opportunity, or capacky,*for that re- 
 pentance which we put oif ;, tmj*hen : that it 
 is the greateft madnefs to put off a thing of 
 the greateft importance, of abfolute necef- 
 fity, to a few moments of diftrefs, hurry and 
 confufion : how eafily then may a man im- 
 pofe upon himfelf, by a falfe and unavailing 
 repentance ; a mere regret for an ill-fpent 
 life, when under terrible apprehenfions, or 
 a fearful looking for of judgment, which is 
 far from being true repentance, as not being 
 attended with any thorough change to the bet- 
 ter ; as the after-lives of thofe who, in the 
 profpect of death, have felt very deep regret, 
 and the moft piercing forrow, have too often 
 and too plainly {hewn ? how peculiarly hard 
 is it then to attain to true repentance, and 
 efpecially to carry it to any length of im- 
 provement, and tabefure of it? fo that, 
 even fuppofing the dying finner fhould reap 
 the benefit of it in the other world, it is 
 fcarce poflible he fhould reap the comfort of 
 it in this : that there is a prefent pain and 
 difquiet of mind in a vicious courfe, which 
 the finner can no way get rid of while he 
 continues in it ; as there are prefent pleafures 
 and fatisfaclions in a couiie of piety and 
 virtue, which a man irrecoverably lofes (o 
 long as he delays entering upon it, was he 
 ever fo fure of faving his fowl at laft. 
 
 Such 
 
f 7} 
 
 Such weighty confiderations as thefe have 
 already employed the difcourfes and pens of 
 the bed preachers and writers upon religious 
 fubjecls ; who appear to me to have fo muck 
 exhaufted the matter of thefe arguments, 
 that fcarce anything remains to befaid upon 
 them : and, after fo many excellent writers, 
 I fbould fcarce have thought of publifhing 
 any thing upon this fubje£r, if fomething 
 beyond all thefe confiderations had not oc- 
 curred to my mind in the ftudy of the Holy 
 Scriptures, with an evidence I could not get 
 over, and a force of conviction I could not 
 refill, viz. " That the very poflibility, or, 
 <c at leaft, all hope of retrieving the mifery 
 " of an ill-fpent life, and efcaping the 
 **' wages of fin in another world, by a late 
 <c or death-bed repentance, is abfolutely ex- 
 " eluded by the nature and defign of reli- 
 *' gion, and by the ftrain of the plaineft 
 " decifions of the HV"/ Scriptures, particu- 
 " larly of the New Teftament ; that the 
 " abfolute neceffity of a holy life to the hap- 
 " pinefs of heaven, without any referve or 
 •' exception, is there moft plainly declared, 
 " in the ftrongeft terms ; that this is not the 
 " found of a fingle text or two, but the 
 *' firain and tenor of numbers of the plain- 
 " eft pafTages of Holy Writ ; and that there 
 u is no promife, nor inftance, in the whole 
 " word of God, of that repentance being 
 " accepted of Him at laft, or availing to 
 
 '" obtain 
 
m 
 
 < ; obtain the happinefs of the other world, 
 " which comes not till the laft moment or 
 cc hour of life ; far lefs, which is purpofely 
 " deferred till then." 
 
 This is a length, which I can obferve none 
 of the beft writers on this argument to have 
 gone : many of them have fhewn a particu- 
 lar fhynefs about it : nay, moft of them have 
 directly contradicted, it : and yet it is a length 
 which the word of God plainly obliges me 
 to go. 
 
 But, before I enter upon the illuftration 
 of this argument, may I not ftop a little to 
 bewail the madnefs of finners in their vicious 
 courfes ; that, if they can allege but a bare 
 poflibility of indulging themfelves in vice, 
 and yet being faved at laft, they will ven- 
 ture their All upon this poffibility j even 
 though it be manifeftly a thing fo extraordi- 
 nary, and out of the ufual courfe of Divine 
 conduct, as it mayjuftly be reckoned next to 
 impojjible! Who, in his right wits, would 
 ever act fo foolifh a part, or run fuch a rifk, 
 in matters of infinitely lefs importance to 
 him than the concerns of his foul and eter- 
 nity ! And yet, fo it is ; fo we fee it, in too 
 many inftances ; fo far does mens love to their 
 darling vices infatuate them, that they will 
 thus trifle in matters of the laft importance 
 to them, and /port themfelves with their own 
 deceiving* ; that, if they can flatter them- 
 felves with a meer poffibility of retaining 
 
 their 
 
f93 
 
 their vices to the laft, and then faving the*r 
 fouls, upon this they will venture ! 
 
 This, with other confiderations, has made 
 it appear of the greateft importance to me, 
 that, if it can be done with truth and evi- 
 dence, even this poflibility, wherein they 
 truft, fhould be taken from them ; that the 
 defperate, obftinate finner mould be deprived 
 of this only and moft wretched refuge, upon 
 which he is apt to go on fecurely in a vici- 
 ous courfe. 
 
 But, when I reprefent it as a thing impof- 
 fible, " that a man mould go on in a vici- 
 iC ous courfe to the laft, and then obtain the 
 " falvation of his foul," I am far from in- 
 tending to limit the almighty power of God, 
 to whom all things are pcjfible, which do not 
 involve a contradiction^ i. e. which are any 
 real objects of power; provided, too, they 
 are not inconfiftent with his moral charac- 
 ter : but many things are in this fenfe pof- 
 fible, which are fo contrary to all the well- 
 known order of nature, or ftated courfe of 
 providence, that hardly any man would fay 
 concerning them, meerly on account of this 
 poffibility, fo much as that " they may be ;" 
 far lefs that " they ever will be" One plain 
 inftance may fuffice, at prefent, for illuftrating 
 this : it is equally poflible, equally eafy for 
 the Divine Power, that the fun fhould rife 
 to-morrow in the Weft as in theEaft; and 
 yet, the man would appear very ridiculous 
 
 who 
 
[ K>] 
 
 who mould fay, " // may be the fun fhall 
 *' rife in the Weft to-morrow." Far lefs, 
 if God, by whofe power alone a thing can 
 be brought about, declares it jhall never be> 
 is any man to entertain the thought that it 
 may be it (hall come to pafs, merely becaufe 
 it is conceiveable and confident, a real ob- 
 ject of power, and, with regard to the 
 Divine Power, poflible : if the God of truth, 
 by whofe power alone it is fuppofed a thing 
 can be brought about, has declared '/ it (hall 
 " not be," it may, to all intents and pur- 
 pofes, be confidered as a thing impofiible that 
 it mould ever happen ; and no more is the 
 leaft expectation of it to be entertained than 
 if the very notion of it, or the terms in 
 which it is exprefled, involved the plainefr. 
 abfurdity and contradiction. And that this 
 is, in reality, the cafe, with regard to " a 
 " finner's going on in a vicious courfe to 
 " the laft, and then efcaping future punifh- 
 M ment, by any repentance he can then 
 cc make {*■ that the plain decifions of God 
 in his word ftand againft it, and declare it 
 Jhall never be, 'tis the purpofe of my prefent 
 attempt to mew. 
 
 And though the cleareft evidences and 
 ftrongeft proofs I am to adduce, to this pur- 
 pofe, are taken from the plain and pofitive 
 declarations of Ploly Scripture, particularly 
 of the Go/pel, by which life and immortality 
 is brought to light ; yet there are not want- 
 ing 
 
[ 'I ] 
 
 ing confiderable proofs to the fame purpofe, 
 drawn from the nature and reafon of things: 
 from the unalterable nature of God, with 
 whom tve have to do; from the nature of 
 man, and the condition in which he is placed 
 in this world; from the great defign of reli- 
 gion ; and the nature of true, of rational and 
 virtuous, happinefs. Thefe it may be pro- 
 per to confider a little, in the nrft place ; as 
 they may give fome light to the declarations 
 of Scripture concerning this matter, as well 
 as derive a good deal from them. I (hall 
 not here enter into the enquiry whether, and 
 how far, a future ftate of happinefs may be 
 dcmonjlrated by the light of nature and rea- 
 fon alone, without any affiftance from Di- 
 vine Revelation : but, upon the fuppofition 
 of fuch a ftate, it may be (hewn, with the 
 greateft evidence of reafon, that not only 
 beginnings, but confiderable improvements 
 in virtue, are neceflary to fit us for the hap- 
 pinefs of it. And that, 
 
 I. Prom the nature of God, on whofe un- 
 alterable Nature and moral Character the 
 fureft reafonings in religion are founded. 
 Not only does our happinefs intirely depend 
 upon Him : this is the cafe, even with re- 
 gard to our inferior enjoyments, of whatever 
 kind ; all depend upon Him, the author of 
 our frame, and of all our capacities, who 
 " giveth us richly all things to enjoy : " it is 
 the cafe of the creatures below us $ " the eyes 
 
 " of 
 
[ 12] 
 
 u of all things wait upon Htm, and He 
 44 giveth them their food in due feafon ; He 
 44 openeth his hand and filleth them with 
 " good." But our chief happinefs lies in 
 Him, in his favour and fellowfhip : now to 
 maintain this, a conformity in our temper 
 and prevailing difpofition to his moral cha- 
 racter is neceflary. 
 
 Now it is the unalterable property of his 
 nature, that he is perfectly holy, entirely 
 removed and averfe from all moral pollu- 
 tion and defilement : from whence we may 
 certainly conclude, that " evil cannot dwell 
 " with Him ;" that the wicked and impure 
 can have no fellow/hip with Him; for He 
 44 hateth all the workers of iniquity:" with- 
 al, He " looks not only on the outward ap- 
 44 pearance," as men do, but " looks into 
 44 the heart;" and therefore, regards not 
 the fpecious profefiions, and faireft outward 
 appearances, where the heart is not right 
 with him ; and where it is, that will appear 
 in the tenor of the life and conduct; for 
 44 a good man, out of the good treafure of 
 44 his heart, bringeth forth good things." 
 
 What excellent fpecimens of fuch argu- 
 sngs do the Holy Scriptures give us, in fhort 
 and ftrong expreffions ? I Jo. i. 5, 6, 7. 
 44 God is light, and in Him is no darknefs 
 44 at all ;" His whole conduct is perfectly 
 pure, and will abide the ftrongeft light ; He 
 is intirely removed from anyfelloiv/hip with 
 1 thofe 
 
[ i3 ] 
 
 thofe works of darknefs, which are naturally 
 odious, and fhun the light: and therefore, 
 " if we fay that we have fellowfhip with 
 " him, and walk in darknefs, we lie, and 
 " do not the truth : but if we walk in the 
 <c light, as he is in the light, we have fel- 
 " lo^ihip one with another." Some more 
 of thefe fcriptural reafonings will occur af- 
 terwards. But, from what has been offered, 
 it plainly appears, from the unalterable moral 
 character of God, that it is only fo far as 
 we improve in goodnefs and moral excel- 
 lency, that we can increafe in His favour, 
 and advance to our true happinefs in feU 
 lowfnlp with him ; and that, to be perfectly 
 liappy, we muft be perfectly holy and good. 
 2. Let us confider, in the fame view, the 
 nature of man, and the condition in which 
 he is placed in this world. His mind is en- 
 dued with the noblefl: capacities, both for 
 contemplation and for action ; and the feeds 
 of good affections, of benevolence and the 
 love of goodnefs, are implanted in our frame : 
 but thefe capacities muft be 'unproved bv care- 
 ful exercife, in order to their being put to 
 their proper ufes, and our reaping the advan- 
 tage of them and the enjoyments for which 
 they qualify us. Thefe feeds of goodrrefs 
 muft be cherifhed by diligent culture, in or- 
 der to their arriving at that extent and im- 
 provement in knowledge, in goodnefs, and 
 divine love, which will lfiue in a compleet 
 C and 
 
[ '4 3 
 
 and confirmed flate of piety and virtue, and 
 of rational and virtuous happinefs. When 
 firft we receive the happy turn and difpofi- 
 tion, to fet about this culture and improve- 
 ment in good earnelt, we are then entered on 
 the true way to happinefs : but a great part 
 of our work remains, to carry forward thefe 
 good beginnings j and we cannot, certainly, 
 be reckoned to have finijhed this work when 
 we have only begun it. Moreover, we are 
 creatures of a mixed frame : as we have 
 fpirits formed for the noblefl purpofes, fo 
 we have bodies of earth liable to various 
 frailties : in order to the fupport of thefe 
 bodies, and to fuit our prefent condition in 
 this world, we are endowed with various 
 appetites and paffions ; which, in their re- 
 gular flate, are not only ufeful but neceiTary 
 to our prefent frame and Jituation ; but are 
 apt, without careful reftraint and watchful 
 culture, to grow extravagant and exceffive : 
 and we are furrounded with various objects, 
 fuited to thefe inferior appetites and pallions, 
 which are apt to draw us off from thofe 
 fpiritual exercifes and improvements that 
 belong and contribute to the perfection and 
 happinefs of our better part : it therefore be- 
 comes a matter of great and long exercife, 
 to regulate our inferior paiTions and appetites, 
 and bring them into due order; to cultivate 
 and improve the affections cf divine love 
 and brotherly kindnefs ; to fubdue the flefh. 
 
 to 
 
[ 15 ] 
 
 to the fpirit, and bring our lower appetites 
 into fubje&ion to our more exalted affect ions,: 
 this is a work, according to all the views 
 reafon and experience give us of it, not ro 
 be performed at once \ not without frequent 
 efforts, and a conftant druggie : and this is 
 our exercife here, in this ffate of imperfection ; 
 in order to our advancement to a irate of 
 perfection and complete happiuefs in a better 
 world, where virtue fhali be triumphant, and 
 become fuperior to all disturbance or oppo- 
 fition. 
 
 3. If we further confider the nature of 
 our true happinefs ; we muft be fer.fible, that 
 it is of no fuch importance to our happinefs 
 what place we are in, as what fpirit we are 
 of; what enjoyments we are poiTeffed of, and 
 what temper we are in to relim then: : if 
 our minds are formed into the temper of 
 blifs, and we enjoy the higheft fatisfaclions 
 our nature is capable of, we (hall be happy 
 wherever we have that temper and enjoy- 
 ment ; but, if we are deftitute of the temper 
 of blifs, change of place will fignify nothing} 
 for we can be happy no where. Heaven, 
 therefore, is not fo much a different plate 
 from that where we now are, as a different 
 /late from the prefent ; and it is by the tem- 
 per of our minds we muff, make our ap- 
 proaches to it. The perfection of any crea- 
 ture is the foundation of its happinefs ', and 
 the utmo/i happinefs any creature is capable 
 
 C 2 ȣ 
 
[ « ] 
 
 of, is only to be obtained in the ftate of its 
 utrnofl perfection : and as the true perfection 
 of fuch creatures as we are, confifts in ratio- 
 nal and virtuous improvements, it is only 
 Co fat as we advance in thefe that we can 
 enjoy our true happinefs ; and, in all nature, 
 the moil perfect Irate of any creature does 
 not take place all at once* but arifes from 
 Jfhall beginnings by a gradual and beautiful 
 progrefs. We are creatures formed not 
 barely for contemplation, but for action and 
 employment ; to be ufeful to one another, 
 and to find our perfection and happinefs, not 
 only in the contemplation of the molt 
 glorious object of our thoughts, but in 
 the proper exercife of our active powers. 
 The Abilities our great Creator has furnifhed 
 us with, the Affections he has implanted in 
 our hearts, the Circumftances in which he 
 has placed us in His world, do plainly fhew 
 us formed by Him not to be idle* or meerly 
 contemplative* but aclive and ufeful creatures ; 
 and thus to improve in a truly amiable cha- 
 racter, and a capacity for happinefs in the 
 moil perfect fociety : a happinefs founded in 
 a temper of intire good afiection to the ge- 
 neral welfare of the rational world ; and 
 of hearty devotion, and allegiance to the 
 kind Father and univerfal Governor of the 
 rational kingdom : for, not only are we 
 formed for the exercife of love and benefi- 
 cence towards thofe of our own kind ; but 
 
 for 
 
r «7 ] 
 
 for- a more extenfive excrcile of kindnefs 
 and good- will towards the whole body of 
 reafonable beings ; 2nd the higheft love and 
 devotion to the perfectly wife and good Go- 
 vernour of the world ; a hearty affection to 
 his government, by which the general hap- 
 pinefs is fecured ; an intire fubrnifiion to his 
 orders, and refignation to all his wife ap- 
 pointments. This temper and conduct is 
 the mod proper exercife and improvement of 
 ©ur nobleft powers ; the true perfection of our 
 nature ; and the foundation of our higheft 
 happinefs, which muft be founded in the 
 difpofition of our minds : this Temper will 
 afford the greater!: enjoyment we can have 
 in our prefent ftate, fo far as it prevails ; 
 and, in its Perfection, is the foundation of 
 the higheft and moft lafting jov : and we can 
 only advance towards perfect blifs, fo far as 
 we improve in this. To promote fuch a 
 Temper, and an anfwerable conduct, is the 
 great purpofe and Defign of true and valu- 
 able Religion ; which, when received in its 
 proper influence into the heart, has the moft 
 direct and powerful tendency this way. 
 True religion, as it prefents us with a juft 
 object of our moft delightful contemplation, 
 our higheft veneration and love, our moft 
 intire devotion and refignation, in the infi- 
 nitely glorious and blefled God ; fo it great- 
 ly ftrengthens alt thofe difpofitions of good- 
 nefs and integrity, which belong to a truly 
 C 3 worthy 
 
[ i3 ] 
 
 worthy and amiable character : this it does 
 by the influence of the molt glorious and 
 perfect Example ; and the love of the per- 
 fection of goodnefs and righteoufnefs, ani- 
 mating us to imitate that great object, of our 
 love and adoration : by a regard and Reve- 
 rence for the greateft and moft awful pre- 
 fence and obfervation : by the Authority of 
 that great Lawgiver ', who is able to fave or to 
 dejiroy : and, in fine, by a regard to the fa- 
 vour and Approbation of the great and good 
 Governour of the world ; who, as he is the 
 righteous Lord, Lveth righteoufnefs. The great 
 defign of religion, therefore, is to make us 
 good and ufeful here, and thus train us up 
 to happinefs hereafter. 
 
 To conclude this branch of the argument : 
 ail enjoyment, of any kind, neceflarily fup- 
 pofes a tafte for that kind of enjoyment -, nor 
 can our fatisfaclion, in any entertainment, 
 rife higher than our relifh for it is improved. 
 Now, the true happinefs of fuch creatures 
 as we are is not to be found in the whole 
 circle of outward things, nor in the higheft 
 gratifications of fenfe; but in fuch rational 
 and virtuous enjoyments, as a meer fenfual 
 man has no relifh for ; in which no man can 
 have delight, but fo far as he is improved in 
 true goodnefs and divine love, has fubdued 
 the flefh to the fpirit, and brought his infe- 
 rior appetites in fubjeclion to thofe nobler dif- 
 pofitions. So that it is a maxim evidently 
 % fou nded 
 
[ '9 ] 
 
 founded in nature and reafon, that grace Is 
 glory begun, and gl. ry is grace perfecled. 
 
 But the proofs of this ^reat point drawn 
 from the declarations of Holy Scripture are 
 peculiarly ftriking ; and fhould be of fpecial 
 force with thofe who profefs to believe the 
 ChriiKanRevelation, and to derive their chief 
 comfort and hopes of future happinefs from 
 it : they are taken from thefe confidcrations. 
 
 1. From the confederation of the great 
 defign of Chriftianity, and of our bleiTed 
 Saviour's coming into the world, and his 
 death 
 
 2. From the reprefentations the word of 
 God s;ives us of the great bufinefs of a Chri- 
 flian, and his preparation for the heavenly 
 blifs, as a progreifive work ; only begun in 
 his firlr. converfion j and to be gradually 
 carried on to it's proper improvement and 
 perfection, by the courfe of a holy and good 
 life, and a faithful ftriving againff. fin. A- 
 greeably to which, 
 
 3. The promifes of future happinefs are 
 all along, throughout the tenor of Holy Scri- 
 pture, made to a holy and good life; with- 
 out the leaft hint of the alternative, that the 
 perfon who has neglected it bitterly regrets 
 that neglecr. at laft : and the threatnings of 
 future mifery againft the workers of iniquity, 
 are made without any referve or exception, 
 particularly, without the exception of a 
 man's repenting at laft that he had been fo. 
 
 4. God 
 
[ ™ ] 
 
 4- God exprefiy threatens to give a deaf 
 ear to their cries at kit, and in the day of 
 their diftrefs, who refufe to hearken to his 
 calls in time. 
 
 5. There is no one promife in the whole 
 Word of God which gives the leaft counte- 
 nance or encouragement to the hopes of 
 happinefs upon a late or death-bed repent- 
 ance. Nor, 
 
 6. Is there any one inftance in Holy Writ, 
 of a Tinner's being accepted of God, or ad- 
 mitted into the happinefs of heaven, upon 
 fuch a repentance. 
 
 7. Laitly, The conduct of our bleffed Sa- 
 viour and his Apoftie?, in calling fmners to 
 repentance, is perfectly agreeable to, and a 
 confirmation of, the plan here maintained. 
 In the 
 
 Firft place, It is plainly declared to be the 
 main deiign of the Gofpel, and of our bleiTed 
 Saviour's coming into the world, and his 
 death, to recover and reclaim men from fin 
 and vice, and bring them back to that con- 
 formity to God in hclinefs and goodnefs, in 
 which (and in his favour) their only true 
 happinefs lies. In companion to the wretch- 
 ed circumstances of finful men, fallen from 
 their true happinefs and become miferable, 
 by having fallen from true goodnefs, and 
 become wicked and rebellious againft God ; 
 the Son of God came rnto this world, to 
 deliver men from this degenerate and mi- 
 ferable 
 
[ *> ] 
 
 fcrable condition. It may be obvious to an 
 attentive and ferious confideration, that, in 
 this wretched ftate of human nature, our 
 fin and moral depravity is, in its own na- 
 ture and influence, the worft part of our 
 calamity, and caufe of all the reft ; and it is 
 only fo far as we are delivered from this, 
 that we can be freed from trrofe evils which 
 naturally attend it and follow upon it. And 
 therefore it mufl be the chief defign of a 
 Saviour, who would effectually deliver us 
 from mifery, and bring us to truehappinefs; 
 in the firft place to fave us from our vices, 
 and bring us back to holinefs and goodnefs j 
 and not merely to fuch low and faint begin- 
 nings of goodnefs, as can go but a very little 
 way to reftore our peace and promote our 
 inward enjoyment; but to fuch improve- 
 ments in all piety and virtue, as may be a 
 natural progrefs towards a ftate of perfection 
 in holinefs, the foundation of perfect blifs. 
 
 Accordingly, when Chrift came into the 
 world as the Saviour, and had that name 
 given to him by divine appointment, from 
 what Salvation is it that He is fo called ? 
 Matt. i. 21. " Thou {halt call His name 
 " "Jefus, for He fhall fave His people from 
 " their fiis." This is alfo declared by the 
 great deiign of all that he did and fufFered 
 for our redemption ; of that depth of igno- 
 miny He fubmitted to bear, and thofe bitter 
 fufferings He endured for our fakes ; in 
 
 which, 
 
[ 22 ] 
 
 which, Ttt. ii. 14. He " gave Himfelf for 
 14 ur, that he might redeem us from all ini- 
 ** quity, and might purify unto Himfelf a 
 " peculiar people, zealous of good works" 
 and the final ifTue of this gracious cjefig-n is 
 thus defcribed ; Eph. v. 25 — 27. " Chrift 
 " loved the church ; and gave Himfelf for 
 " it, that He might fanft'ify and cleanfe it, 
 " with the warning of water by the word; 
 " that he might prtfent it to Himfelf a gio- 
 4C rious church, not having fpot or wrinkle, 
 " or any fuch thing ; but that it mould be 
 " holy and without blemijh" 
 
 For bringing about this great falvation ; 
 and leading his people to their true happi- 
 nefs, by the natural way to it, purity and 
 goodnefs ; among other offices our Redeemer 
 fuflains, He is fet forth to us as bearing the 
 character of our great Mafter and Inlfruc- 
 tor, our Leader and Commander 5 and, as 
 fuch, He has delivered to us the moil: full 
 and clear inffruclions, concerning thofe 
 things that belong to the improvement and 
 perfection of our nature, our peace and hap- 
 pinefs : thefe inftruciions our great Lord and 
 Mafter has delivered to us, as His com- 
 mands; enjoining our obfervation of them 
 by His authority, and enforcing it by all the 
 ties of love we are under to Him : nor is it 
 left entirely upon our ingenuity, or grati- 
 tude, whether we will obey them, or not ; 
 but, as they are the laws of our great King 
 
 and 
 
[ *3] 
 
 an J f awgiver, they arc enforced by the moft 
 awfulfanftions: on the one hand, Chrift is 
 declared to be the Author of eternal falvation 
 to all them that obey Him \ and the moft en- 
 couraging prom iies of eternal life are made to 
 M them who, by a patient continuance in weli- 
 " doings feek for glory, honour and immor- 
 " tality ;" and, on the other hand, the moil 
 fearful and everlajling punijhments are de- 
 nounced againft all who go on in their tref- 
 pajfes, and will not, by all the methods of 
 Divine mercy, be reclaimed. 
 
 Agreeably to all this, three things are, 
 by the tenor of the Gofpel, required of us, 
 in order to our eternal falvation ; which are 
 all declared abfolutely necefTary to it ; and, 
 withal, are fet forth as anfvvering fuch dif- 
 ferent purpofes in that great affair, as, if duly 
 confidered, might fuffice to mow, that no 
 one of them can fupercede the neceftity of 
 the others, i. Faith in Jefus Chrift ; where- 
 by we heartily receive Him as our Saviour 
 and Lord : this is required, in order to our 
 obtaining a right and title to falvation, ac- 
 cording to the tenor of the Gofpel-covenant; 
 whereby our renewed title to that happinefs, 
 we had forfeited by our fin and rebellion, is 
 founded on the perfect righteoufnefs of Jefus 
 Chrifr, and His obedience unto death; in 
 which God (hows His love to holinefs and 
 perfect virtue : and in this perfect merit we 
 are interefted, by receiving Chrifr. as our 
 
 Saviour 
 
[*4 J 
 
 Saviour and our Lord. This faith, alfo, is 
 fundamentally neceffary to our receiving His 
 inftrucHons, and obeying His commands. 
 2. Repentance: not a meer Sorrow for fin ; 
 however deep and piercing : this is required, 
 only as fubiervient to that Amendment, in 
 which repentance confifts: and never, 
 throughout the whole Scripture, is repent- 
 ance required of a dying finner, as the fruit- 
 lefs clofe of a bad life ; but always of men 
 in life, as the fruitful beginning of a holy 
 and good life. 3. Holinejs of heart and life : 
 not meer beginnings of goodnefs ; but a con- 
 front progrefs, and a patient continuance in 
 well-doing: nor is this required as an arbi- 
 trary condition of cur obtaining future happi- 
 nefsj which, it might be thought the iu- 
 preme Lord and Judge might difpenfe with 
 at pleafure; but as, in the nature of the thing, 
 a neceffary preparation for it ; and therefore, 
 by no means to be difpenfed with. So that, 
 of thefe three things, required by the Gofpel 
 to our eternal falvation, we mayobferve; 
 that no one of them can fupply the place of 
 any of the others, or fuperfede the neceility 
 of the reft ; becaufe it does not anfwer the 
 purpcfe, for which they ferve, in order to our 
 falvation. By faith in Chrift we obtain a 
 right to the heavenly inheritance : but as an 
 infant-heir, though he has a right to the 
 eftate, is not to enter upon the poffejjion of it, 
 ''till he arrives at the age at which he is pre- 
 lum ed 
 
[*5 ] 
 
 fumed fit to ufe and enjoy it; fo the true 
 believer, though intitled to the heavenly in- 
 heritance, is not to come to the pojfejfion of 
 it, 'till the fovereign and all-feeing Difpofer 
 of it fees him meet to enter upon it ; which 
 he can only become by a patient continuance 
 in well-doing : and, as a holy life cannot 
 fupply the place of faith in Chrift, to give us 
 a right and title to the kingdom of heaven ; 
 no m>re can faith fupply the place of a holy 
 life, to make us meet and fit for it. True 
 Faith in Chrift regards His blood and righte- 
 oufnefs, as the attonement and propitiation 
 for the fins wefior/ake : but to regard ir, as 
 procuring an indu'gence for us to continue m 
 fin, would be the raoft horrid .profanation ; 
 a counting the blood of the Covenant ^ whereby 
 we are Jancfified y an unholy thing ! Re- 
 pentance, 'tis plain, cannot fupply the place 
 of holinefs ; becaufe the firft beginnings of 
 it are in order to our leading an holy life for 
 the future; and are an entrance on that 
 courfe of a patient continuance in well-doings 
 which leads to glory, &c. Further; of thefe 
 things required by the Gofpel, in order to 
 our eternal falvation, holinefs is the end of 
 all the reft : and, therefore, not only are that 
 repentance and faith vain, and of no avail 
 to our falvation, which are net effeclual 
 principles of holinefs ; but even fuch true 
 .and fincere repentance and faith, as are ef- 
 fectual principles, and real beginnings of 
 D bdi- 
 
[ »6-] 
 
 holinefs in the foul, are not fufncient to 
 render us immediately fit for the heavenly 
 bhfs; 'till we make further improvements in 
 holinefs, by a courfe of obedience to the 
 commands of Chrift. And, for this. I might 
 appeal to the experience of fincere Ch rif- 
 ts ans, who are exercifed unto godlinefs^ and in 
 whofe heart i are the ways of God j who know 
 and find, that a great deal remains to be 
 done, for working out their falvat'am ; even 
 after, by fincere faith and repentance, they 
 are happily entered upon the way to it. A 
 great deal remains to be done, in mortifying 
 and fubduing corrupt iufts and irregular paf- 
 iions, more and more ; in pra&ifirig all the 
 duties of piety and virtue, of devotion to 
 God, and an ufeful life among men, the 
 duties of their feveral {rations and relations; 
 in the regular government of all their appe- 
 tites ; in refilling and overcoming all the 
 trials and temptations they meet with in this 
 world : and all, in order to their improve- 
 ment and advancement in every grace and 
 virtue ; that they may thus become meet for 
 entering upon the enjoyments of a ftate of 
 perfection, and// for the reward and crown 
 of Him that overcomes. 
 
 Upon the whole, then, it is abundantly 
 evident, that the main defign of the Gofpelj 
 and of our blefTed Saviour's coming into the 
 world and his death, is to recover men from 
 fin and vice \ and bring them back to that 
 
 con- 
 
[ «7 J . 
 
 conformity to God in holinefs and goo< 
 in which their true happineft lies : this is* the 
 great leiTon we are taught, bv the grace o r 
 God, that " hath appeared bringing faJva- 
 " tion to us ; that denying ungodlinefs and 
 <c worldly lufts, we fhould live foberlv, 
 cc righteoufly and godly in thii P efent world* 
 " looking for that blefled hope, &c." Tit. 
 ii. ii. 13. For this purpofe, there are 
 " given to us exceeding great and precious 
 cc promifes, through the knowledge of him 
 c * that hath called us to glory and virtue, 
 a that by thefe we might be partakers of a 
 6C Divine nature , having ejeaped the corrup- 
 <c tion that is in the world through lull,'' ?. 
 Pet. i. 3, 4. And it is, withal, declared* 
 that " the Lord Jefus fhall be revealed from 
 " heaven, with His mighty angels, in 
 " flaming fire, taking vengeance on them 
 c< that know net God, and that obey not the 
 " Go/pel of our Lord Jefus Chrift, ? ' 2 Xbeff. 
 i. 7, 8. So that, the great defign of Chriir. 
 and His Gofpel, is not mterly to deliver Tin- 
 ners from mijiry, and bring them to bappi- 
 nefs at laft , by no means, to deliver them 
 only from the pains of fenfe, and bring, them 
 to a flate of fevfual gratifications* or any en- 
 joyment confident with vice ; but, to reftore 
 true piety and virtue to a degenerate world ; 
 to bring men back to the true perfection of 
 their nature ; and not only to the firft be- 
 ginnings of moral excellency, bat to fuch 
 D 2 improve- 
 
[ 28 ] 
 improvements as are neceflary to their en- 
 trance on a ftate of pure blifs. According- 
 ly ; not only, is a holy and good difpofkion 
 of mind neceflary to any beginnings of true 
 happinefs j but, as the heavenly blifs is 
 founded in the perfection of holinefs, to fit 
 us for that not only the firft beginnings of 
 piety and goodnefs, but further improve- 
 ments, by the courfe of a holy and good life, 
 are, in the nature of the thing, neceflary; 
 and plainly declared to be fo, throughout the 
 tenor of the Gofpel. A holy life is not a 
 tafk laid upon us here, to entitte us to a re- 
 ward hereafter \ but, is a natural progrefs to 
 our complete happinefs, neceflary to make 
 us meet for it : and it can no more be a 
 proper acl: of mercy m God to difpenfe with 
 *7, than to di/penfe with our happinefs j for 
 'tis only fo far as a man is improved in holi- 
 nefs, that he can either have complacency in 
 God, or God in him. 
 
 But, left it fhould be thought, that, not- 
 withstanding all that has been faid, fuch im- 
 provements in holinefs as to fit a man for the 
 heavenly blifs may be attained all at once, by 
 fuch Divine aids as we are not forbid to ex- 
 pect ; and fo may pojjibly be attained by a fin- 
 ner, even in his I aft moments : let us confider, 
 
 In the Second place ; that the bufinefs of a 
 ChrifHan, and his preparation for the hea- 
 venly (tate, is, all along in Scripture, repre- 
 fented as a progrefiive work ; only begun, in 
 
 hi^ 
 
[29 I 
 
 his firft converfion ; and to be gradually car- 
 ried on, to its proper improvement and per- 
 fection, by the courfe of a holy and good 
 life, and a faith fulfiriving againfi fin. 
 
 I -might even obferve here; " that our 
 " flate in this life being a irate of trial and 
 cc exercife, in order to our future reward 
 u and triumph, arifes not meerly from our 
 " finful imperfections ; but from the condi- 
 <c tion of human nature, in its original 
 <c frame and conftitution." Even Adam^ in 
 his flrir. creation, though he was made inno- 
 cent j yet was not fo perfett and confirmed in 
 goodnefs^ but that he ftill flood in need of 
 further improvement : he was created with 
 a faculty to judge aright; and with a power 
 to govern his appetites, which he could con- 
 troul far more eafily than we can do now : 
 vet he was not immutably good ;, but might, 
 without due care and watchfulnefs, be in- 
 duced to do evil ; as we fee he was : for an 
 habituated, confirmed flare of goodnefs was, 
 even then, to have been acquired by watch- 
 fulnefs and exercife; whereby he might, in 
 time, have become fo ftedfaft, as not to be 
 prevailed upon, by any temptation, to aft 
 contrary to his duty. Nay, (what may juftly 
 appear more flrange and affecting) the great 
 Captain of our faha lion himfelf has gone be- 
 fore us to His glory, by a courfe of obedience 
 and patience. As Chriftians, we are to be 
 followers of Ghrift, and conformed to the 
 D 3 image- 
 
[ 30] 
 
 image of the Son of God : and this circu ro- 
 mance, with regard to Him, may well' appear 
 wonderful and ftriking ; that, though His 
 human nature was perfectly immaculate from 
 the firft ; yet He entered not upon His glory* 
 but through a eourfe of trial. He was ori- 
 ginally free from the Ieaft (lain of irregular 
 inclinations, or corrupt aMcclions ; and, 
 from the very firft, had in Him the unpol- 
 luted principle of all thofe amiable virtues, 
 which afterwards difcovered themfelves in 
 his life; by a gradual display of which, 
 from his childhood, he increafed in favour 
 with God and man : through the eourfe of 
 His life. He did no fm y neither was guile found 
 tn His lips ; He was holy, karmlefs, undefiledy 
 feparated from finners ; and could challenge 
 His moff inveterate enemies, which of you 
 ionvinceth me of fin : he had, therefore, no 
 fins to repent of, no bad inclinations to 
 amend, no relicts of corruption to fubdue: 
 and yet, He did not enter upon that Reward 
 and Glory to which, in his human nature, 
 He is now advanced ; but by palling through 
 a eourfe of trial \ <and, by the molt exact and 
 in tire obedience unto death, even the death of the 
 crefs., giving the utmoft proof of His con- 
 fummate Piety and Goodnefs ! And, is it 
 to be expected, that any of His weak and 
 imperfect followers {hould get to their re- 
 ward all at once ; without any trial or difci- 
 pline, to train them up to it ? 
 
 This^ 
 
[3'J 
 
 This would be contrary to the whole 
 tenor of Holy Scripture; which reprefents 
 the ftate of a Chriftian, in this life, as a 
 ftate of trial and exercife, difcipline and im- 
 provement, in order to his advancement to 
 a more perfect ftate : and the work of fancti- 
 fication is, all along, fet forth as a progref- 
 iive work; from lefler beginnings, gradually 
 carried on to its perfection : fo that the place 
 and ufe of the firft repentance, is not to 
 make a man immediately fit for heaven; far 
 lefs, to conclude, and make up for, an ill- 
 fpent life, by a meer regret for having led 
 fuch a life; but, to begin the courfe of a 
 good life ; whereby, through a gradual pro> 
 grefs in holinefs and goodnefs, he is to be 
 trained up for a ftate of perfection. 
 
 In the feveral metaphors the Scripture 
 makes ufe of, to let forth the work of grace ; 
 and the emblematical reprefentations our 
 Welled Saviour gives us of it; it is always 
 reprefented as taking its rife from fmall be- 
 ginnings ; and, by a gradual progrefs, car- 
 ried on to its perfection in glory. The foun- 
 dation and propriety of thefe images and me- 
 taphors plainly lies here; that this is a thing 
 m which the courfe of Nature and the con- 
 duct of Grace are harmonious,, and bear a 
 beautiful correfpondence the one with the 
 other ; that the moft perfect ftate of things 
 is not produced all at once ; but every thing 
 has it? fmall beginnings , and is from thence 
 
 carried 
 
[ 3* 3 
 
 carried on, by feveral fteps and degree^ to 
 its proper pey'feftion. And, in applying fuch 
 figures and metaphors, the natural and ob- 
 vious meaning of them is carefully to be at- 
 tended to ; the purpofe for which the fimi- 
 litude is plainly brought in ; the meaning, 
 without which there would be no propriety, 
 or fenfe in the allufion ; and efpecially the 
 meaning in which they plainly concur ; fo 
 as not only any one of them gives light to 
 the others ; but alfo one branch of the fimi- 
 litude gives light to the other, that which 
 reprefents the Progrefs to that which ex- 
 prefles the firft Beginning of the Chriftian 
 life. To proceed to particulars : 
 
 The firft entrance of true religion into 
 the heart, is reprefented as a New Birth ; 
 and it's progrefs as a growth, or growing 
 up : now, as a child new-born, though it 
 has human life in it, yet is not fit for man- 
 ly exercifes and entertainments, but grows 
 up to them by flow fteps ; in like manner, 
 a Chriftian, newly converted, muft grow 
 up by degrees to thofe ftronger exercifes of 
 piety and goodnefs, and that higher relifh 
 of virtuous enjoyments, for which he is cre- 
 ated in Chrijl Jefus unto good works : and 
 therefore the Apoftle exhorts his new con- 
 verts, i Pet. ii. 2, 3. " As new born babes, 
 " defire the fincere milk of the word, that 
 u ye may grow thereby ; if fo be ye have 
 " tafted that the Lord is gracious." Again ; 
 4 the 
 
[ 33 3 
 
 the iirft beginning of the Chriftian life Is re- 
 prefented under the emblem of a branch en- 
 grafted Into a living (rock ; and it's prrgrtjs 
 under that of bringing forth fruit, and much 
 fruity Jo. xv. i. — Again; the entrance on 
 the Chriftian life is reprefented as laying a 
 foundation 3 it's progrefs as building upon it : 
 1 Cor. iii. 9, f$c. Epb. iv. 1 2, C5V. and ii. 
 10, £ff>. Again j the ChrifHan life is com- 
 pared to running in a race, which is a con- 
 stant and a quick motion forward, without 
 flopping, going back, or turning afidej in 
 which it is not enough to Jiart fair, and run 
 on a while ; but one muft run on, till he 
 reaches the Goal, to obtain the prize : I Cor. 
 ix. 24. Heb. xii. 1. Further ; the ftate of 
 a Chriftiaii in this life is reprefented as 
 a warfare \ and his perfect ftate is fet forth 
 under the emblems of a Victory and Tri- 
 umph : Rev. ii. 7, 11, 17, 26. and iii. 5, 
 12, 21. now, in a warfare, it is not enough 
 to enter the lijh ; nay, to fight one battle, or 
 gain one conqucft ; but we muft perfift in 
 the contefi, till our zvarfare is accomplifhed ; 
 and, by a train of Victories, we have gain- 
 ed a compleat Triumph : thus, the Chriftian 
 muft fight the good fight of faith, if he would 
 lay hold of eternal life, 1 Tim. vi. 1 2. and 
 the Apoftle fays of himfelf, ii. 4, 7, 8. / 
 have fought the good fight, 1 have finifhed my 
 courfe, J have^ept the faith; henceforth is laid 
 up for ?ne a crown of righteoufnefs, &o A- 
 
 gain i 
 
[ 34] 
 gain ; the progrefs of religion is fet forth by 
 the grov/ing of corn ; in which, fays our 
 blefTed Saviour, Mark iv. 28. The earth 
 
 bringeth forth fifjl the blade, then the ear, 
 
 afer that the full corn in the ear. And, in 
 line, fays the Wife Man ; " the path of the 
 " juft is as the finning light, that fhineth 
 ** more and more unto the perfcSl day" 
 Prov. iv. 1 3. 
 
 If, now, we pafs from the figurative to 
 the plain defcriptions of the life of a Chri- 
 stian ; and the work that remains for him to 
 do, after a good work is begun in him ; they 
 all point the fame way. " Leaving the prin- 
 •' ciples of the doctrine of Chrift, fays the 
 ** apoflle, let us go on unto perfection ; not 
 '* laying again the foundation of repentance 
 ** from dead works, and of fai,th towards 
 cC God." Heb. vi. 1. To believers the ex- 
 hortation is, " As ye have received Chrift 
 <c Jefus the Lord, fo walk ye in Him; 
 ce rooted and built up in Him." Col, ii. 6, 7. 
 and Gal. ii. 20. fays the apoftle, " I live by 
 M trie faith of the Son of God." 'Tis not 
 to them who only begin to do well, but cc to 
 " them who by patient continuance in well- 
 <c doing feek for glory, honour and immor- 
 u tality," that God will give eternal life, 
 Rom. ii. 7. And, they who have begun the 
 work of their falvation, and even given for- 
 mer proofs of their obedience to the gofpel, 
 muft ftill work out their own falvation with 
 
 fear 
 
[ 3? ] 
 fear and tremblings Phil. ii. 12. fearing, as 
 the apoftle exprefles it, Heb. iv. 1. " left a. 
 " promifc being left us, of entring into His 
 " reft, any of us fhould fecm to come Jhort 
 Ct of it." To true Chriftians is both the 
 threatning and the promife addrefTed, Rom. 
 viii. 13. " If ye live after the fkih, ye fhall 
 w die ; but if ye, through the fpirit, do 
 if mortify the deeds of the body, ye fhall 
 " live:" agreeably to what the Lord fays, 
 by the prophet, hzek. xxxiii. )8. " When 
 " the righteous man turneth from his righ- 
 " teoufnefs, and committeth iniquity, he 
 " fhall even die thereby." * And, fays our 
 blefted Lord, to thofe jews wfo believed on 
 Him, Jo. viii. 31. " If ye continue in my 
 " word, then are ye my dilciples indeed, 
 &c." and to his particular difciples, of whom 
 He fays, As the Father bath loved me, fo have 
 I loved you, He adds, "continue ye in my 
 " love ; if ye keep my commandments, ye (hall 
 ** abide in my love ; even as I have kept 
 iC my Father's commandments, and abide in 
 <c his love." xv. 9, 10. And, fays the apoftle 
 Peter, to them that had obtained like precious 
 faith with the apoftles, ii. 1. 5. — " giving 
 " all diligence, add to your faith virtue, &c. 
 cc — for if thefe things be in you, and a- 
 <c bound, they make you that ye fhall nei- 
 <c ther be barren nor unfruitful in the know- 
 Ci kdge of our Lord Jefus Chrift," Again ; 
 * See alfo the 13th verfe of that chapter. 
 
 fays 
 
[ 36 ] 
 fays the Apoftle Pauf, to thofe who had be- 
 lieved as the Apoftles preached, " Be ye fted- 
 44 fait and unmoveable, always abounding in 
 ■** the work of the Lord ; for as much as 
 M ye know that your labour is not in vain 
 <i in the Lord." i Cor. xv. u, 58. In fine, 
 the Apoftle Peter, enjoins growth in grace, 
 not only as a proper improvement of what 
 Chriftians had attained unto ; but as necef- 
 fary to prevent their falling f om their Jied- 
 fajlnef in religion, ii. 3. 17, 18. 
 
 And, what is thus raid, in general, with 
 refpedl to the obligations on Chriftians to 
 conftancy and advancement in their Chri- 
 ftian courfe, in order to their Eternal Salva- 
 tion ; is particularly applied to the feveral 
 Graces and Virtues of aChriftian Life, which 
 are all imperfect at firft. The faints and faith- 
 ful brethren in Chrifi muft " walk, worthy 
 •* of the Lord unto all pleafing -, being 
 " fruitful in every good work, and encreafmg 
 " in the knowledge of God :" Col. i. 2, 10. 
 They who have received Chrifi 'fefus the Lord, 
 muft be Jiablijhed in the faith, and abound 
 therein. Col. ii. 7. our love muft abound yet 
 more and more, in knowledge and in all judg- 
 ment: Phil. i. 9. we muft encreafe and abound 
 in love one towards another, and to all men : 
 1 Theft", lii. 11. our patience muft have its 
 perfect work : Ja. i. 4. and we muft abound 
 to every good work: 2 Cor. ix, 8. 
 
 Tius 
 
[ 37 ] 
 
 This improvement of Chriftians is repre- 
 fented as the great End of all the afiiftances, 
 afforded to us by the Gofpel ; all the ordi- 
 nances and appointments of our blefled Lord 
 and Saviour. The Miniftry and Minifters 
 of the Gofpel are appointed, not merely for 
 the converfion of Sinners ; but chiefly for the 
 improvement of Saints: Eph. iv. i I. — " He 
 
 " gave fome apoftles and fome paftors 
 
 " and teachers ; for the perfecting of the 
 
 " Saints for the edifying of the body of 
 
 M Chrifi; till we all come— unto a perfect 
 " man, &c. that we be no more children, &C. 
 '* — but — may grow up unto Him in all 
 M things who is the Head, even Chrift." 
 
 Ail this may be confirmed by the exam- 
 ples of thofe, who have trod the paths of 
 virtue and glory before us. To which, indeed, 
 cf the Saints mail the carelefs fmner turn ; 
 (who thinks to mount to Heaven at once<> in 
 the end of a vicious .life ;) who will not, 
 from their own experience, confute his fol- 
 ly ? Are not all the examples recorded in 
 Scripture for our imitation, of fuch as, not 
 only through fuitk, but through patience* 
 continuance, perieverance, and improve- 
 ment, have come to inherit the protnifeif 
 and the ufe we are to make of fuch exam- 
 ples is plainly pointed out, Heb. vi. 1 1, 12. 
 " that every one of us do mew the ft, me di- 
 " ligencr, to the full aiTurance of hope unto 
 " the end\ that we he not jhthful, but fol- 
 E " lowers 
 
[ 3« ] 
 " lowers of them, who, tsfr." I (hall Tingle 
 out but One example : but it is fuch a one^ 
 as may ftir up all of us, who have any thing 
 of the Divine Life in us, to work out our 
 own Salvation w th fear and trembling : it is 
 the example of the great Apoftle Paul. He 
 was, before his converfion to Chriftianity, 
 concerning the rightecufnefs that is in the law 9 
 b'av elefs : He was, then, zealous for what 
 He believed to be the Truth ; though His zeal 
 was irregular, and ill-governed : yet, not- 
 withstanding all the prejudices of His educa- 
 tion and againflall the force of His mifguided 
 zeal, He became a Convert to Chriftianity ; 
 and entered upon it, from the very nrft, as a 
 ftatc of fufferlng in this world : J els ix, i 6. 
 He declares, that for this cauje He obtained 
 mercy, that in him prft " Jefus Chrift might 
 fct fl.ew forth all long fuffering, for a pattern 
 44 to thofe which fhould afterwards believe on 
 c * Kim to "life everlafling ;" I Tim i. 16. a 
 glorious and encouraging pattern of at 
 fuffpir>Z, as to what was fajt! but let us fee 
 what followed after; and, if we would have 
 His Cafe a pattern for our encouragement, let us 
 fet His Practice before us as a pattern of our 
 duty : what ardor of love and gratitude to our 
 merciful God and gracious Redeemer, what 
 fervor of charity, did He difcover ! and all 
 mingled with the moft feniibie regret, for 
 the errors of his paft life ; which he can 
 never (peak of but with the deepeft felf- 
 
 •bafe- 
 
[ 39 ] 
 abafement, and the mod profound admira- 
 tion of the freedom and greatnefs of Divine 
 C j race to fuch a one as He had been : how 
 diligent and indefatigable was He, in the 
 fervice of God and the blefled Redeemer j 
 an! in doing good to men, and promoting 
 their greatefr. happinefs, in the mod difin- 
 tcrefted manner ? and after he had gone on, 
 in fuch an indefatigable courfe of \good work s y 
 for about twenty-five years *', what doe? He 
 fay of Himfelf? Phil iii. 12—15. « Not 
 " as though I had already attained, either 
 " were already perfeSi ; but I follow after, 
 " &c. — 1 count not myfelf to have appre- 
 " hended ; but this one thing I do ; forget- 
 u ting thofe things which are behind, and 
 " rea.hing forth unto thofe things which are 
 " before, I prefs towards the mark for the 
 <c prize of the high calling of God in Chrift 
 " Jefus." 
 
 So ftriking an inftance I fhall leave the 
 application of to every Chriffctari's own 
 thoughts, without any defcanting upon it. 
 
 And thus, I think, I have fhown with 
 the ftrongeH: Evidence, " that the bufmefs 
 <c of a Chriftian, and his preparation for 
 <c the Heavenly State, is all along in Scrip- 
 " ture reprefented as a progrej/ive work ; 
 Ci only begun in his iirft converfion ; and 
 
 * It was, probably, fo long after His firft conver- 
 ter!, before He wrote the Epiflle to the Phiiippians. 
 
 E 2 "to 
 
[ 40 ] 
 
 u to be further improved, and carried on 
 kC by degrees to its proper perfecJion, by 
 " the courfe of a holy and good life ; in 
 K order to his entering on the Heavenly 
 " blifs." 
 
 But, left it fhould be thought, that all 
 this may admit of fane exceptions ; and ftill 
 there may be fome room left to hope, that a 
 work of Grace may be not only really be- 
 gun, but confiderably 'unproved, in the Sin- 
 ner's laft moments, whereby he may be, 
 even then, made fit for Heaven, by fuch ex- 
 traordinary meafures of Divine Grace as 
 God can eafily grant, and has no where 
 forbid us to expect : I fhall now proceed 
 tp what, I hope, will be allowed ftiil more 
 decifeve upon this head. 
 
 And, not to infut upon it, how unwar- 
 rantable all expectations of fuch extraordi- 
 nary and miraculous Divine aids are, uniefs 
 we had an exprefs revelation from God to 
 build fuch expectations upon ; and that they, 
 of all men, can have the lcr.fi: warrant for fuch 
 expectations, who improve them to encourage 
 their going on prefumptuoufly in a vicious 
 courfe : I fay further, in the 
 
 Third place : that the Promifes of future 
 Happinefs are, throughout the tenor of Holy 
 Scripture, made to a Holy and good life ; 
 without the leaft hint of the alternative^ 
 that a man repents at kit his having 
 ltctcd it : and the threatninjr? of future nu- 
 
r 41 ] 
 
 nifhment, to the workers of iniquity as they 
 are moft pofitive and peremptory, fo are 
 made without the lead rcferve or excep- 
 tion ; particularly, without the exception 
 of a man's bitterly regreting at lafl that he 
 had been fo. So that, by thefe Promifes 
 and Threatnings, it is plainly and exprefly 
 declared, " that the future ftates of all men 
 " mall be determined at lafr according to 
 " their wprfa, in the courfe of this life ; and 
 <i not according to any extraordinary change, 
 " contrary to it, wrought in them in their 
 " laft moments :" and, by the tenor of 
 thefe Threatnings, all hopes of thofe extra- 
 ordinary aids, which are acknowledged ne- 
 cefTary to the producing fuch a change, are 
 as plainly precluded and forbidden by God, 
 as if the thing was declared abfoluicly i?n- 
 pojfible. 
 
 We mail confider thefe Promifes and 
 Threatnings together : and indeed, they are, 
 for the moil: part, fo joined together in Ho- 
 ly Writ, that they will hardly admit of a 
 feparate confederation ; and fo as they throw 
 mutual light and force upon one another. 
 
 Whether we confider the Old Tefra- 
 ment, or the New; the words of Mofes 
 and the Prophets, or of our blelTed Saviour 
 and his Apo'ties ; they all concur in re- 
 prefenting to us a Holy and good life as the 
 only way to future happineis. And, tho' 
 the Revelation of the Old Teftament gives 
 E 3 but 
 
but obicure and imperfect hi. it life 
 
 and immortality^ which is brought to light by 
 the Go/pel j yet it Teems to afford itrong 
 enough afiurances, that no hopes of it can 
 be entertained, but in the way of a Holy 
 life here ; and only in this way are thole 
 great and good men in ancient times, who 
 feem to have had the expectation of it, re- 
 prefented as entertaining any hope of it. 
 The worthys, in thefe old times, who ob- 
 tained a good report through Faith, obtained 
 it by an Aclive Faith ; which animated them 
 to a fteady and unreferved obedience to God, 
 in the* mofl difficult and trying cafes : by 
 this Faith Abraham, the father of the faith- 
 ful, upon God's call, " obeyed, and went 
 c< forth, not knowing whither he went;" 
 contented with this, that he well-knew whofe 
 Call he followed : " for he looked for a 
 " city that hath foundations, whofe builder 
 " and maker is God : Heb. xi. 8, io. By 
 
 " this Faith Mofes chofe rather to fuf- 
 
 ** fer affliction with the people of God, 
 u than to enjoy the pleafures of Jin for a 
 " feafon ; for he had refpe£r. unto the re- 
 cc compence of reward." And let us ad- 
 vert to the characters given of thofe who 
 mall afcend into the hill of the Lord, abide 
 in his tabernacle, and dwell in his Holy place ; 
 
 Pf. xv. and xxiv. 3. And, Pf. xxxvii. 
 
 37, 38. " Mark the perfect, man, and 
 " behold the upright ; for the end of that 
 
 " man 
 
[ 43 ] 
 * e man is peace : but the trail fgreflbrs mall 
 " he deftroyed together, the end of the 
 ** wicked mall be «rf o^l": And, Ixviii. 20, 
 21. when it is faid, ^r GW w /^ GW 
 of falvation, it is added, " but God fhall 
 44 wound the head of his enemies, and the 
 " hairy fcalp of fuch a one as gocth on /till 
 " in bis trefpaffes" And, fays the Pfalmift 
 of himfelf, cxix. 166. " Lord, I have hoped 
 u for thy fa hat ion, and done thy command* 
 " ments : and 174. I have longed for thy 
 " falvation, O Lord, and thy laiv is my 
 " delight." And fays the Lord to the Pro- 
 phet, I/a.m. 10, 11. " fay ye to the righ- 
 " teous, that it fhall be well with him ; 
 " for they (hall eat the fruit of their do- 
 " ings : wo unto the wicked, it fhall be 
 " ill with him j for the reward of his hands 
 " fhall be given him." 
 
 In the New Teftament, as we have the 
 moft clear and full difcovery of life and im- 
 mortality, brought to light by the G of pel ', io, 
 the wrath of God is more clearly and exprefly 
 revealed from heaven agalnji all ungodlinefs and 
 utirighteoufnefs of men, Mat. xvi. 27. Our 
 blefTed Lord tells us exprefly, that when he 
 fiall come in the glory of his Father, with his 
 holy Angels ; " then he fhall reward every 
 " man according to his works" And Jo v. 
 28, 29. He warns his hearers, that " the 
 " hour is coming, in which all that are in 
 " the graves fhall hear His voice 3 and fhall 
 3 " come 
 
[44 J 
 " come forth, they that have done good unto 
 u the refurrettion of life, and they that have 
 " done evil unto the refurriciion of damna- 
 ** tion" When the Apoftle Peter was well- 
 taught, by an heavenly vifion ; he fays, " of 
 ■* a truth I perceive that God is no refpecler 
 u of perfons ; but in every nation he that 
 " feareth God and ivorketb righteoufnefs is 
 " accepted with Him." And the like fen- 
 timent He exprefTes, when he fays, in his 
 iftEpiJl.i. 17. that the Father, " without 
 " refpecl of perfons, judgeth according to 
 M every man's work ;" and therefore, they 
 who tall on him mufr. " pafs the time of their 
 " fojourning here in fear." And, theApofHe 
 Paul exprefly declares, Rom. ii. 6. — that 
 God will at laft " render to every man ac- 
 W cording to his deeds: to them who, by 
 <s patient continuance in well- doing, feek tor 
 <c glory, honour, and immortality, eternal 
 " life ; but unto them that are contentious, 
 " and do not obey the truth, — indignation 
 
 " and wrath upon every foul of man that 
 
 ''• doth evil, — but glory, honour, and peace 
 *' to every man that worketh g:od, &c." Nor 
 is this diftribution of things according to the 
 tenor of any antiquated, or abrogated, law -, 
 but this equitable retribution (hall be made 
 " in the day when God fhall judge the fe- 
 " crets of men by Jefus Cbrifr," according 
 to the Gofpel which the Apoftle preached, 
 v. 16: and all upon the fame principle, 
 
 which 
 
[ 45 ] 
 
 which both Armies, in a perfect harmony 
 and concurrence, found upon the moral 
 character of God ; " for there is no refpeft 
 " °f p £r f ms w i tn God," v. 1 1 : He has no 
 regard to the outward appearances and cir- 
 cumftances of men ; nor to any confidera- 
 tion, foreign to their real, their ?n J ral, cha- 
 racters : and therefore as, on the one hand, 
 we can hardly conceive of Him as too /;z- 
 dulgent a Father, in his readinefs to receive 
 into favour finners who truly repent and 
 amend ; fo, on the other hand, we can fcarcc 
 conceive of Him as too impartial and inex- 
 orable a judge, in his dealings with fuch as 
 goon all their life in a finful courfe ; and 
 will not, by all the methods of His mercy 
 in time, be reclaimed and reformed. Again, 
 the Apoftle warns us, 2 Cor. v. 10. that 
 " we muft all appear before the judgment- 
 " feat of Chrifl, that every one may receive 
 " the things done in his body, according to 
 " that he hath done, whether it be good or 
 " bad: " fure, no change wrought on a man 
 in his lajl moments, can be reckoned among 
 things that he hath done in the body. I pafs 
 over feveral ether texts, to the fame pur- 
 pofe ; fome of which I have already men- 
 tioned upon a former head * : and fhall pro- 
 ceed to take particular notice of a remark- 
 able parage, or two. Ont is that of the 
 Apoftle, hal vi, 7, 8. where He lays down 
 * Seep. 34, 55. 
 
 the 
 
r 46 ] 
 
 the great rule of the Divine conduct ; that 
 order of things, under His government, 
 which is e Ye where expreffed by his rendering 
 to every man according to bis works ; or giving 
 him the fruit of his doings : a rule founded 
 upon the moral Character of God ; for, favs 
 Eiibu^Jobxxx'w. ic, 1 1. " hearken unto me, 
 " ye men of undemanding ; far be it from 
 M God that He mould do wickednefs, and 
 " from the Almighty that He fhould commit 
 " iniquity j for the work of a man (hall He 
 M render unto him, and caufe every man to 
 *' find according to bis ways." It is true ; 
 the Apoftle is here particularly recommend- 
 ing and enforcing the duty of beneficence 
 and liberality : but to me it appears as plain, 
 that he is applying and adapting to this pur- 
 pofe a general principle, equally applicable 
 to the enforcement of every branch of good 
 and virtuous practice. This principle He 
 exprefles, in terms of alluficn to what is 
 obferved in the ordinary courfe of Nature, 
 " that men reap in harveft the very fame 
 " kind of grain that they fow in the feed- 
 " ihne: n a thing the Reverfe of which is 
 Pomble ; but fo contrary to the ordinary 
 courfe of nature, and the common expe- 
 rience and obfervation of mankind (atten- 
 tive enough to thefe outward things, and fa- 
 gacious enough to make juft obfervations 
 about them) that no man entertains the leaft 
 expectation that it ever will happen : and 
 
 would 
 
[ 47 J 
 
 would men apply the fame attention and 
 fagacity to their mofl important concerns ; they 
 might fee it as unreafonable, and contrary 
 to nature, to expect to find it otherwife in 
 their fpiritual affairs ; to think to reap at 
 laft, and in the other world, any thing elfe 
 than the proper and naturaiyh/zV of their own 
 ways : for, the time of this life is our feed- 
 time, in order to our reaping the harveft in 
 another life. This ferves to obviate the laft 
 refuge, to which they who go on in a finful 
 courfe in hopes of retrieving all by a late 
 repentance, are apt to betake themfelves, 
 when beat out of all others ; that the thing 
 ispojfible : but, they might as well hope, af- 
 ter fowing tares in the Spring to reap wheat 
 in the Harveft ; for that is p:jfible too. The 
 Apoftle ufhers in His awful warning, with a 
 particular caution againft a dangerous deceit 
 or delufion : be not deceived ; u deceive not 
 t; yourfelves, nor fuffer any others to impofe 
 " upon you, in a matter of fo great impor- 
 " tance to you :" He adds God is n:t mocked: 
 men attempt to mod God, when they think 
 to impofe upon Him by fair (hews and fpe- 
 cious pretences ; when the Laws and Rules 
 of His government are defpfed, or men 
 think they are to be difpenfed with ; but this 
 is a vain attempt : God cannot be impofedupon-, 
 and every attempt to do it mufl recoil upon 
 their own heads who make it : nor will he 
 pafs from the rules of His government, or 
 
 the 
 
[48 ] 
 the fan&ions of His laws ; in favour of thofc 
 obftinate wretches, who trample upon them. 
 The Apoftle goes on ; " for, whatfoever a 
 " manfowetb that fhall he alfo reap ;" this 
 is his general affertion ; that it holds as well 
 in the fpiritual fenfe as in the natural \ that 
 men reap in the fame kind as they fow : this 
 He further explains and amplifies ; for he that 
 foweth to his flejh, " who employs his labours 
 " and his earthly poflemons to the gratifying 
 " of his felfim and fenfual appetites," fiall 
 of thefefi reap corruption ; of fuch a corrupt 
 improvement of his time and talents, he 
 fhall receive future mifery, as the proper 
 fruit of his own ways ; in like manner, as 
 what one reaps in harvefl is the natural fruit 
 of what hefoius infpring: corruption, in op- 
 pofition to life everlajling ; i. e. the punifh- 
 ments of the other world : for, that the 
 Apoflle is here fpeaking of that reaping, 
 thofe retributions, that (hall be made at the 
 great day of judgment, and in the other 
 world, is further clear from the other part 
 of His declaration ; but he that fourth to the 
 fpirit ', " he who, under the influences and 
 " conduct of the fpirit of love, employs his 
 u time, his endeavours, and the advantages 
 *' he is entrufted with, to the improvement 
 " of hi6 better part, and hisUfefulnefs in this 
 " world;" he Jhall of the fpirit reap life ever- 
 lafting; " under the conduct of the Divine 
 " Spirit, and as the fruit of fuch fpiritual 
 
 " employ- 
 
[ 4) ] 
 <c employments and improvements, he fhall 
 " Vjme to eternal happinefs at laft " 
 
 Let me repeat it ; that Iiere the fimilitude 
 is plainly taken from a thing, the reverfe of 
 which is pojfible with Almighty God j, but fo 
 contrary to the courfe of Nature, that no 
 man expects it, any more than if it was im- 
 pojfible. Let us put the cafe, that a man 
 fows tares in his field : it is po/fib'e, with Al- 
 mighty God, that he fhall reap the fined 
 wheat : but did ever any man, of a found 
 mind, entertain fuch an expectation ? how 
 abfurd would it appear, for any one to think, 
 by the moft bitter regret and hearty repent- 
 ance, to retrieve fuch a bad fowing, and 
 reap the quite contrary grain ; unlefs, in 
 time, he plucked up the ta es, and fowed 
 the grain he wiihed to reap ? as abfurd is it, 
 according to the Apoftle's comparifon and 
 awful warning, for the firmer to expect, by 
 the moft hearty regret and deepeff. forrow, 
 out of time, to efcape the mifery a vicious 
 courfe has expofed him to ; when he has no 
 opportunity to undo what he has been doing 
 all his life, and betake himfelf to a better 
 courfe. In the Natural fenfe, no man, from 
 a ?neer pojjibiiity of the thing, ever expects 
 to reap another kind of grain than he fows ; 
 even though God has no where declared, 
 that it foallnot be-, as he has plainly declared, 
 that tJxy who foiv to the fiejh Jball of the flejh 
 reap corruption^ in oppofition to life everla/t- 
 F ing -, 
 
[ 5° 3 
 iW-, by which all the vain hopes the finner 
 can pretend to raife from the meer poftility 
 of its being otherwife, are utterly over- 
 thrown : be not deceived \ God is not mocked. 
 
 To conclude this head : the reprefentation 
 which our bleffed Saviour (to whom the Fa- 
 ther hath committed all judgment) gives us of 
 His procedure at the great Day of Judgment, 
 Matt. xxv. 31— is full, dear, and itrong, 
 to the fame purpofe : then the great Judge 
 of the world will make a diftnbution ot 
 men, and a different alignment of everlaft- 
 ing rewards or punifhments to them, ac- 
 cording to their moral chara&ers, difcover- 
 ed in & their«wvb and the courfe of their 
 lives here-, will receive men to Happinefs or 
 condemn them to Mifery, not only as they 
 have done good or done evil, but as they 
 have done good or neglected to do it : let us 
 carefully advert to this ; that not only they 
 who have emoloyed their lives in doing 
 wicked actions 5 but they who have neglected 
 to employ them ufefully, in doing good, be- 
 neficent, and charitable actions, as they had 
 opportunity; are, in that great decifive 
 Day, condemned to everlajltng pumjhment 
 And, however they, againft whom tna 
 charge is laid, are reprefented as attempting 
 to difown it ; they are not reprefented as at 
 lowing the/*!?, but yet thinking to evaded 
 fintence, by pleading that before they died 
 they moll heartily regreted the negletf, an 
 
[ 51 ] 
 
 fled to the blood of Chrift for pardon : that 
 appears too thin a plea, for anv to be fuppofed 
 to dare to offer, in that awful Dav, and be- 
 fore that dreadful Tribunal : indeed, if u.e 
 walk in the light, as God is in the light, we 
 may be allured that the blood of fe/ui Chrift 
 His Son cleanfeth us from all fin : but to make 
 that moll: precious blood a Sanctuary and Re- 
 fuge at laft, for thofe who, all the time of 
 their life, have refufed when Goji • 
 will, according to the whole ftrain of 
 pture-revelation, be found, in : 
 Day, a counting the biocd cf the Covenant 
 wherezvitb we are fanclif.ed an unholy thing, 
 and making Chriji the minifter of fin : teen, 
 the righteous only fhall go into life eternal: 
 and who are the righteous, our bleflcd Saviour 
 plainly declares in that context ; namely, 
 u they who, in the courfe of their lives, 
 " have done good and charitable aclions, 
 u as they had opportunity ; " the beloved 
 Difciple of our Lord plainly tells us, with a 
 tender caution againft fuirering ourfelves to 
 be deceived by other reprefentations of the 
 matter; i Jt>. iii. -, 10. "Little children, 
 " let no man deceive You: he that doth righ- 
 " teoufnefs is righteous, even as He is righ- 
 " teous' (an exoreflion far from deno&ino- 
 an equality; but only ngnifying, that his 
 righ teoufnefs ftands upon the like proof and 
 evidence with the righteoufnefs of Chrijl, or 
 of God) and, on the other hand, 4; who- 
 F 2 " foever 
 
L 5* ] 
 <4 1 never doth not right coufnef is not of 
 " God." 
 
 Thus I have fhewn, with the cleared: 
 evidence, that the promifes of future bappi- 
 nefs, in Scripture, run in the tenor of its 
 being the fru'.t^ and the final reward of a 
 holy and good life; and there is no Pro- 
 mile, in the whole Word of God, that runs 
 in any ltrain like this, M that they mall in- 
 *' herit eternal life, who either live a holy 
 " life here, or heartily Repent at iaft that 
 M they have neglected it :" 1 have alfo clear- 
 ly fhewn, that the threatnings of future mi- 
 fery, againft the ziorkers cf in ; quity, as they 
 are moll dreadful and terrible; (o they are 
 moft pofitive and peremptory, without any 
 rcferve or exception. Many, in pronouncing 
 the awful and righteous Sentence of God, 
 denouncing future mifery to the workers of 
 iniquity, feem to think it a neceffary piece 
 of caution to add (not, " unlefs they repent 
 " in time and amend? but) unlefs they re- 
 pent at laft : but the Word of 'God knows 
 no fuch referve, or exception ; but conftant- 
 ]y, without it, declares, that going on in a 
 finful courfe to the Isft leads to unavoidable 
 ruin. 
 
 And, further to cut off all pretence of 
 fuch exception : let it be obferved, in the 
 
 Fourth place : That God exprefly and 
 peremptorilv threatens, He will give a deaf 
 ear to their cries at lajl^ or in the day of 
 
 their 
 
[ 53 ] 
 their diflrefs snd extremity, who refufe to 
 hearken to His Calls in time : and, (p far 
 as a mere forrow for an ill-fpent life may be 
 called Repentance ; it is plainly intimated in 
 Scripture, that there may be a real Repent- 
 ance, a hearty Sorrow and Regret, too latej 
 when the time for amendment and recovery 
 is yaft. 
 
 There are plain intimations in Scripture, 
 of fuch a thing as a finner's day of grace ; 
 his feafon or opportunity for making his 
 peace with God, and for fecuring and work- 
 ing oat his own Sahation ; which if he fins, 
 or trifles away, the Door of mercy is fhut 
 upon him ; and he has no accefs to retrieve 
 the ruin he has brought upon himfelf : and 
 no one finner knows, how long this day of 
 grace may lair, with him \ or how near it 
 may be to an end ; if he refufes to comply 
 with the prefent Call of God to Repent and 
 Believe the Go/pel: for this is certain, that 
 all the Calls and exhortations in the Word 
 of God, to Repent and to Believe in Chrilt, 
 are to do fo immediately, and leave no encou- 
 ragement to defer it one moment. 
 
 " Every one that is godly, fays thePfaj- 
 M mift, (hall pray unto thee in a time when 
 " thou may >e/i be fund :" and, in like man- 
 ner, the prophet exhorts finners, If. Iv. 6.. 
 " Seek ye the Lord (viz. by true repentance 
 and amendment, as appears from the next 
 verfe) while He may fajoufld j— plainly im- 
 
 F 3 plying, 
 
r 54] 
 
 plying, that there is a time when He wi'I net 
 be found : He has his day of grace and mercy ; 
 but He has his day of wrath too : and they 
 who " defpife the riches of His goodnefs, 
 " and forbearance, and long-fufFering, not 
 " being led thereby to repentance ; do thus 
 " treafure up to themfelves wrath againft 
 tc the day cf wrath, and revelation of the 
 u righteous judgment of God." Rom. ii. 
 4, 5. And the Apoitle, befeeching thofe to 
 whom he writes, that they " receive not the 
 " grace of God in vain;" fays " behold 
 44 now is the accepted time, behold now is the 
 M day of Salvation." 2 Cor. vi 1, 2. And 
 u the Holy Spirit faith, to-day if ye will 
 " hear his voice, harden not your hearts." 
 Pf xcv 7. Heb. iii. 7, 8. and the Apoftle 
 add?, v. 13. " Exhort one another daily, 
 c * while it is called to-day, left any of you be 
 " hardened through thedeceitfulnefs of fin." 
 For the neglect of this their opportunity, our 
 companionate Redeemer wept <?zwjerufalern; 
 " faying, if thou hadft known, even thou,. 
 " at leaft in this thy day, the things which 
 " belong to thy peace ! but nozu they are hid 
 4C from thine eyes." Luk. xix. 41, 42. For 
 this, the fooiijh virgins, in the Parable 
 {Matt. xxv. j.) could not enter in to the 
 marnage-fcaft ; becaufc they had neglecled 
 to improve their time and opportunity: 
 they had neglected to make provifion of oil, 
 of inward graces and virtues, to keep the 
 
 lamps 
 
[ 55 ] 
 
 lamps of their profcflion alive: and while- 
 they went, too late, to make provifion (here 
 they are reprefented not only as regreting the 
 neglect, but attempting to make it u' ( <) the 
 door was /hut, and they were abiblutely re- 
 fufed entrance. TheApoftle. exhorting the- 
 Jewifn Chriftians, Heb. xii. 15. 17. to 
 " look diligently left *v\y fhould fail of the 
 ** grace of God ;" fets forth the danger of 
 letting our opportunity flip, under the example 
 of Ffau, " who, for one morfel of meat fold 
 " his birth-right;" how inconfiderable a 
 thing this ; in comparifon of foregoing the 
 Heavenly birth- right, and Heavenly inhe- 
 ritance, for the gratifications of the fenfual 
 appetites, or of covetous or ambitious de- 
 fires ! And, He adds, w ye know how that 
 " afterwards, when he would have inherited 
 " the blcffing, he was rejected ; for he found 
 14 ?7o place of Repentance, though he fought it 
 ii carefully with tears." And, the awful de- 
 nunciation of the Divine Wifdom, againft 
 obftinate Tinners, Prov. i. 24. 31. is in very 
 ftrong and dreadful terms : " becaufe [ have 
 " called, and ye refufed — I alfo will laugh 
 " at your calamity, and will mock when your 
 " fear cometh : — then mall they call upon 
 6i me, but I will not anfwer ; they QnrfX Jeek 
 " me early, but they Jball not find me : — 
 " they fnall eat of the fruit of their own 
 " way" And, if to any finner this appears 
 too hard and fever e } he may be addrelled in 
 
 the 
 
[56 ] 
 the words cf Bildad to Job, xiii. 4. Shall the 
 earth be forfaken for thee ? and Jh all the rock 
 be removed out of its place f " Shall the wife 
 " courfe of Providence, and the facred laws 
 " cf the Divine government, be overturned ? 
 *' in favour of fo guilty, fo worthlefs, a 
 66 wretch ! " Sure, no truly pious and good 
 foul can think fuch awful and falutary de- 
 nunciations and warnings too hard and 
 fevere ; nor think it an unrighte us thing with 
 God to execute them, againit thofe who will 
 not be reclaimed by them 5 as he knows, 
 and finds in his comfortable experience, that 
 ChrifFs yoke is eafy and his burden lights and 
 th it God's commandments are not grievous ; 
 and deares to be made happy in no other way, 
 than the way ofHoinefs. 
 
 But, becaufe fome may pretend that the 
 threatning; of future punifhment to thofe who 
 go on al! their life in a vicious courfe, mujl 
 admit of fome referve or exception j feeing 
 there are Prcmifes in the Gofpel that run in 
 a contrary (train \ or, at leaft, mult be con- 
 fidered as implying; an exception to fuch 
 threatnings : therefore, I undertake to prove 3 
 in the 
 
 Fifth place : that, there is no one promife, 
 in the whole word cf 'God, which gives the 
 leaft countenance or encouragement to the 
 hope, thofe who go on in a fmful courfe, 
 in the expectation of retrieving all at laft, 
 by a death- bed forrow, and flying to the 
 
 mercy 
 
[ 57 J 
 mercy of God in Chrift Jefus in their laft 
 moments. 
 
 Here, it is natural to expect, the promifes 
 of falvation made to Repentance and Faith 
 in Chrift, will be alleged, in oppolition to 
 what I have laid down ; as there are no other 
 promifes that can, with any fhadow of rea- 
 fon, be adduced to that purpofe : thefe 9 in- 
 deed, the finner, blinded by his lufts, is apt 
 to underftand as implying, l< that one act ot 
 " forrow or regret for an ill- (pent life, at 
 " any time, even in the very clofe of it 
 " (falfely called Repentance) and one act of 
 " confident and prefumptuous reliance on 
 " the mercy cf God and the merits of Chrift 
 " then (falfely called Faith in Chrift) will 
 " retrieve all the ruin he has brought upon 
 " himfeif; and effectually recommend him 
 " to the mercy of God unto eternal life." 
 
 Thus, foolilh and deluded fouls wr.eft the 
 Scriptures to their own perdition : and moft 
 bafely and difingenuoufly improve groundless 
 apprehenfions of the Divine mercy and good- 
 nefs, to harden them in vice, and encourage 
 them to go on fecurely in a finful courfe % in 
 the hopes of fetting all to rights at laft, by a 
 late regret and dying forrow; efpecially, if 
 it is very deep and ftrong, as they flatter 
 themfelves it will be. 
 
 But, that thefe Promifes will admit of no 
 fuch conftruction ; will be abundantly evi- 
 dent 
 
[ 58] 
 
 dent from the following Confederations, feri- 
 oufly attended to. 
 
 i . That there are very good, and fuffi- 
 ciently Obvious, Reafons, why the promifes 
 of Salvation fhould be made to Faith and 
 Repentance ; without derogating in the lead 
 from the abfolute Neceffity of a Holy Life, 
 to fit us for the Happinefs of Heaven. Not 
 to repeat what I have formerly faid *, con- 
 cerning the Terms of falvation declared and 
 required in the Gofpel : what I have now af- 
 ferted will be abundantly evident; whether 
 we confider the Calls to Repentance and 
 Faith, and the encouraging Promifes en- 
 forcing them, as they are firfr. addrefied to 
 the heathen world ; or, as they are extended 
 to all finners. The Promifes of falvation 
 to the Heathens, on their firfr. abandoning 
 their Idolatry and Vices, and receiving- 
 Chrift as their Saviour and Lord ; do imme- 
 diately import, that they mould be delivered 
 from the darknefs and mifery of heathenifh 
 ignorance, fuperftition and idolatry, and 
 brought into the privileges of the Chriitian 
 Church ; made partakers of. all thofe advan- 
 tages, for eternal Happinefs, which the dif- 
 coveries and inftitutions of. the Gofpel afford;, 
 and, by improving thefe, in the courfe of a 
 holy and virtuous Life, fhould acluaiiv come 
 to this eternal Happinefs at la/}. But, as 
 thefe Exhortations and Promifes are ftill ex- 
 
 * See pag. 23, &c t _ 
 
 tended 
 
[ 59 ] 
 tended t® all Tinners, who hear the Gofpel ; 
 and it is the Declared delign of Chrift's com- 
 ing into the world, Jo. iii. i 6. W that who- 
 " foever believeth in him mould not perifh, 
 " &c" For underftanding the perfect con- 
 fiftency of this, with the abfolute neceflity 
 of a Holy Life, in order to the happinefs of 
 Heaven ; let it be obferved ; that God, who 
 directly fees into the hearts of men, chiefly 
 regards the Heart, in His fervice : true 
 Holinefs, chiefly lies in the purity of the 
 Heart and the inward Affections of the Soul; 
 which are the governing principles of our 
 conduct : that which conftitutes an Act, or 
 Courfe, of true Obedience to God, is the 
 inward good Principles from which it pro- 
 ceeds : and it is the prevalency of inward 
 good difpofitions of Heart, that lay \k\z foun- 
 dation of true happinefs and enjoyment 
 within. Therefore, it is mod proper and 
 natural, that the Promifes of God, His Pro- 
 mifes of Happinefs, be made to thofe inward 
 difpofitions and affections, which are the 
 true Principles of Holinefs and Obedience to 
 Him ; rather, than to any outward Actions. 
 If, then, true Faith in Chrift is an effectual 
 Principle of a truly virtuous Obedience; 
 and true Repentance is the real and effectual 
 Beginning of a holy and good Life ; well 
 may the Promifes of that faivation and hap- ( 
 pinefs, to the obtaining of which a Holy life 
 is abfolutely neceiTary, be made to thefe\ 
 
 with- 
 
r 60 ] 
 
 without, in the leaf!, derogating from, or 
 lefTening, the neceflity of Holinefs : for thefe 
 promifes are not made to them, confidered as 
 Jingle A£is\ but, agreeably to their Nature, 
 as effectual Principles of all thofe Difpofi- 
 tions, and that Courfe of behaviour, which 
 is requifite to render us Meet for the Hea- 
 venly blifs : fo that, whatever, in the nature 
 of things and according to the tenor of the 
 Gofpel, is neceffary to falvation, is either 
 included in them, or naturally fi ws from than 
 as the genuine and effectual Principles of it. 
 Now, this is really the cafe : true Faith puri- 
 fies the Heart, Acts xv. 9. the fource of our 
 Actions, out of which are the ijjves of life ; 
 purifies it from all fenfual paflions and world- 
 ly lujh, all narrow and felfifh affections ; 
 and raifes it to a Heavenly and Generous 
 difpofition; to that fupreme Love to God, 
 and hearty Good-will to all men, which are 
 the natural principles of a regular perform- 
 ance of all the duties of Piety and Devotion, 
 Equity and Goodnefs : thus, Faith workcth 
 by Love, Gal. v. 6. the moft commanding 
 affection of the foul : it conveys into the 
 Heart fuch a firong and lively fenfe of the 
 Glory and the Goodnefs of God ; of the Ex - 
 cellency of the Redeemer, and His condef- 
 cending Kindnefs; as promotes in the foul 
 the higheft Love and Gratitude to our Gra- 
 ciousGod, and Companionate Saviour; with 
 the fincereft Goodwill to our neighbours, in 
 5 imita- 
 
[ «I ] 
 
 imitation of that Divine Love by which we 
 are faved : and thus leads us to the regular 
 performance of every duty, from a principle 
 of Love. Thus, true Faith renders the foul 
 as a gocdTree ; which naturally br in geth forth 
 good Fruit : it lodges 2 good Treafure in the 
 Heart ; from whence the good man briv.geth 
 forth good things. True Repentance (as it 
 mainly confifts in Amendment, and is con- 
 stant and not to he repented of) is the proper 
 and real Beginning of that patient continuance 
 in well-dying, which leads to glory, honour and 
 immortality. So that ; if we confider the ob- 
 vious reafons, why the Promifes of falvation 
 are made to Faith and Repentance; we may 
 evidently fee, that there is nothing in thefe 
 promifes, inconfiftent with the plaineft de- 
 clarations concerning the abfclute necejfity of 
 a Holy Life to the Happinefs of Heaven : for 
 juftly may the promifes of that Salvation, to 
 which a Holy Life is abfolutely necefTary, be 
 made to fuch Difpofitions as are the real 
 Beginnings and effectual Principles of fuch 
 a Life. Therefore, 
 
 2dly : Thefe Promifes can , by no 
 means, imply ; that the firfi Acts of Re- 
 pentance and Faith render a man immediately 
 meet for Heaven, come when they will ; 
 even when they come early enough, to have 
 the heft influence upon us : for, it is by th e 
 Temper we improve in, by their after - 
 influence^ that we become meet to partake 
 G of 
 
[ 62 ] 
 of the Heavenly Blifs. As Repentance and 
 Faith in Jefus Chrift, are comprehenfive and 
 leading principles in true Religion and Chrif- 
 tianity ; fometimes thefe two are joined to- 
 gether in Scripture, as comprehenfive of all 
 that is required in order to our falvation ; 
 but by no means exclufive of a holy life, of 
 which they are the Principles and beginnings : 
 fo, in the Preaching of our bleiled Lord, 
 Mar. i. 15. fo alfo in the Preaching of the 
 Apoflle PW, Acls xx. 21. Nay, fometimes 
 all that is required to our Salvation, is com- 
 prehended under one of thefe : as, Repent- 
 ance, Ezek. xviii. 36, Faith in Chrifi, Acls 
 xvi. 31. But fuch pafTages are, by no means, 
 to be underftood, as if the firji afl of Re- 
 pentance, or Faith, rendered a man imme- 
 diately meet for the Heavenly blifs > or fe- 
 cured his immediate entrance into it : they can 
 only imply (according to the tenor of the 
 Gofpel) his being allured of coming to Heaven 
 at lajl\ and of having the Time and oppor- 
 tunity, as well as the advantages and Aflift- 
 ances, neceflary for working out his own fai- 
 vation ; which is only begun by the firft Acls 
 even of the moft fincere Repentance and the 
 moft unfeigned Faith. That which feems 
 to occafion the Error of many in this matter, 
 Is their having no notion of being faved^ but 
 going direclly to Heaven ; without any juft no- 
 tion, at the fame time, what Heaven is, or 
 what Improvements are necefTary to make 
 
 us 
 
[63] 
 
 us capable of fo exalted aHappinefs. Heaven 
 is not fo much a different place from that 
 where we now are, as a Different State from 
 the prefent ; and it is by the temper of our 
 minds we muft make our approaches to it : 
 nor is it even ^.Jlate fo quite different, but 
 that there are the beginnings of it, going on 
 and advancing upon Earth, in every true 
 Heir of it ; in his improvements in Love to 
 God, and in a kind' and equitable difpofition 
 towards all around him, to fit him for a (late 
 wherein dwells righteoufnefs, and where per- 
 fect Love reigns. Salvation muft be begun, 
 and advancing here, to be perfected hereafter. 
 To be faved, is to be delivered from perni- 
 cious Errors and delufions, fatal Miftakes 
 concerning our happinefs, and from vicious 
 and corrupt affections ; to have our minds 
 more and more enlightened in the know- 
 ledge of the moft important Truths, and 
 formed to a Relifh of true Enjoyment; to 
 have our Hearts more and more purified from 
 all irregular paffions and vicious inclina- 
 tions; and improved in Love to God and 
 Divine things, and in Brotherly love and 
 Charity : this Jalvation is not perfecled at 
 once; but from fmall beginnings, in the firft 
 dawnings of Divine Light and Love into 
 the Soul, is gradually carried on and improved, 
 to its Perfection in the Heavenly ftate. Now ; 
 if the Promifes of Salvation, made to Re- 
 pentance and Faith, do, by no means, imply 
 G 2 that 
 
[ 64 ] 
 
 that the fir ft acls of thefe render a man ith- 
 mediately meet for Heaven, or fecure his im- 
 mediate entrance into it; even when they 
 come early, and the moll ready compliance 
 is given with the Divine Call * ; far lefs, 
 when they come late, in the clofe of a bad 
 life ; after the finner has prefumptuoufly, or 
 carelefly, refufed to comply with matiy re- 
 peated Calls of God ; and thus is hardened 
 m vicious habit ';, grown to an exorbitant 
 pitch, and not to be eafily or fpeedily con- 
 quered and fubdued. Sure, no one can 
 imagine any greater Excellency, or Efficacy, 
 in a late, than in an early Repentance and 
 Faith : on the contrary ; an early and ready 
 compliance with the Call of the Gofpel, may 
 naturally be fuppofed to csrry a man further 
 towards Heaven, than a late and reluctant 
 one. Now; it is certainly one thing, to 
 fay, to a man in Life, " Repent and Believe 
 *' in Chrift now ; and you fhall be faved ; 
 " and fhall come to Heaven at laji, by a 
 iJ Life of Holinefs:" and quite another thing 
 to fay, •* if you Repent and Believe at any 
 <; time, however late, you fhall be faved, 
 <c and go to Heaven direclly, even without 
 «* a Life of Holinefs." I fay, new; and to 
 a man in Life : for, let it be carefully at- 
 tended to, in the 
 
 3d place : That, as all the Calls of the 
 Gofpel to Repent and Believe, are to do fc 
 
 * See above, pag. 25, 26, 
 
 now, 
 
[65 ] 
 now, without any delay ; and the encou- 
 raging Promifes of Salvation enforcing them, 
 arc only made to a prefent compliance: fo, 
 thefe Calls and Promifes are always addrefled 
 to men in Life ; and never once, in the whole 
 tenor of Scripture, to dying men. This 
 may, at firft view, be greatly furprifing to 
 many : but the Facl is certain ; that there is 
 no tne inftance, in the whole Scripture, of 
 fuch addrefles as thefe, " Repent, and turn 
 44 from all your tranfgreflions, and fo ini- 
 " quity mall not be your ruin;" or " Be- 
 44 lieve on the Lord Jefus Chrifr, and thou 
 44 fhalt be faved ;" ever being direcled to a 
 perfon on a death-bed, or in vifible danger of 
 death : but thefe Calls and promifes are al- 
 zvajs addrefled to perfons in Life, and likely 
 to continue for fome time in life ; and who 
 may, therefore, have time and opportunity, 
 to carry on and improve the good work, begun 
 by their ready compliance. We read of one 
 perfon, indeed, (dels xvi. 31.) to whom the 
 great Call of the Gofpel, enforced by the 
 great Promife of it, was fuccefsfully ad- 
 drefled ; who, a little before that, had been 
 in immediate danger of dying, by his own 
 hand too : but that danger was quite over, 
 before this addrefs was made to him 5 nay, 
 before he conceived, or expreffed, any con- 
 cern about the matter. Now, this observa- 
 tion I am upon might alone, methinks, go a 
 great way towards being deciftve in the whole 
 G 3 Argu- 
 
f 66] 
 
 Argument now under cocdideration. If the 
 Call of the Gofpel to Repent and Believe, 
 with thepromifes of falvation to the Penitent 
 and Believers, were ever, in Scripture, ad- 
 dreiTed to dying men ; they might be reckoned 
 to imply, in thefe inflances, a Promife that, 
 by fome extraordinary and miraculous Grace, 
 they fhould be made immediately meet for 
 Heaven, and have an immediate entrance 
 into it : and yet, thefe inftances could not be 
 drawn into a precedent, without a plain Di- 
 vine warrant for it : but, as thefe Calls and 
 Encouragements are conftantly, and only, 
 direcled to men in life-, the moft that they 
 can imply is, an afTurance, upon a prefent 
 compliance, of their coming to Heaven at 
 laft \ and, confequently, of their having the 
 time and opportunity, as well as the means 
 and afliftances, necefTary for working out that 
 falvation they thus enter upon. If fuch per- 
 fons readily comply with the Divine Call - 9 
 they may have a probable view of time to 
 finifh the good work begun, from the ftate 
 of their health : a ftronger afTurance of it, 
 from the goodnefs and confiftency of the 
 Divine conduct ; whofe very calling of men 
 lo enter upon a work, which in its nature is 
 a work of time, implys that, upon their ready 
 compliance, He will give them tune for it : 
 an abfolute afTurance, from the Promife of 
 Salvation itfelf ; which muft include a pro- 
 mife of whatever is necefTary, for carrying 
 
 on, 
 
[ 6 7 ] 
 
 on, and cot dieting it. All this, it is plain, 
 cannot afford the leaft encouragement to any 
 finner, to hope to get to Heaven, by any 
 Repentance, or Faith he can have, at the 
 clofe of a bad life ; when he can have no op- 
 portunity to work out thztfalvation, which is 
 only begun, even by the moft fincere and the 
 moft early Repentance and Faith. And let 
 us take this along with us ; in the 
 
 4th place: That the Repentance and 
 Faith, to which the promifes of Salvation are 
 made, are plainly defcribed, in Scripture, to 
 be fuch, as aclually and in fact are the real 
 beginnings of a holy and good life : fo that, 
 no Faith and Repentance which any finner 
 can have at the clofe of a bad life, can come 
 up to thefe defcriptions. If we advert to a 
 variety of paflages, concerning that Repen-* 
 tance and Faith to which the promifes of Sal- 
 vation are made ; I may fay, all the pafTages 
 where their nature and influence is any way 
 explained or defcribed; we fhall find them 
 defcribed to be fuch, as not only would pro- 
 duce a Holy life, if there was opportunity 
 for it ; but actually do produce it : and the 
 reafon may be obvious ; becaufe the necef- 
 fary meetnefs and preparation for the enjoy- 
 ments of a ftate of perfection, does not arife 
 from what a man would do, in obedience to 
 God and Chrift, if he had opportunity'; but 
 from what he aclually does-, not from thofe 
 improvements he would attain to, but from 
 
 what 
 
[ 63 ] 
 
 what he actually attains this way. Particu- 
 larly ; that Repentance, to whrch the pro- 
 mifes of Pardon and Salvation are made, is 
 Hever defcribed as confiding in meer Sorrow 
 f.r fin, however deep or bitter; nor is Sor- 
 row fo much as declared to belong to it, for 
 itfelf I but rather preparatory to it, and re- 
 quifite as fubfervient to the further purpofe, 
 of the Reformation and amendment of heart 
 and life, in which true Repentance lies : re- 
 markable, to this purpofe, is that paffage of 
 the Apoftle, 2 Cor. vii. 9 — 1 r. " Now I 
 li rejoice, not that ye were made forry, but 
 " that ye forrowed unto Repentance, — for 
 " godly forrow werketh Repentance, &c. M 
 therefore, Sorrow itfelf is not Repentance ; 
 but, even when it is moff. fin cere, is only 
 introductory to it ; and Repentance itfelf lies 
 in that amendment, which a truly go clly for- 
 row works. Another man's grief and inward 
 pain can, of itfelf, be no pleafure to a good 
 and generous heart : and can that of itfe'f, 
 be acceptable to God, which can be no plea- 
 fure to any good man ? furely, God, who 
 cefires our happinefs, can have no pleafure 
 in our pain or grief; but only fo far as it is 
 necefiary, and of influence, to make us tru- 
 ly better. The occafion of the miftake of 
 many, concerning this matter, feems to be 
 this : in the common acceptation of the 
 word, a man is faid to repent of that which 
 he is grieved for having done ; though that 
 
 grief 
 
[ 69 ] 
 
 grief has no farther effect: but, with what- 
 ever propriety this may be called repenting 
 in common fpeech (though no man would 
 believe, that one is heartily forry he had 
 wronged him, if he goes on to injure him 
 frill ; and does not, in his after-conduct, do 
 him good offices, if he can :) however, fuch 
 a fruit !efs for row is not Repentance, in a Re- 
 ligious fenfe ; not that Repentance which 
 the Gofpel requires, and to which it pro- 
 mifes pardon and falvation j which, in all 
 the defcriptions of it, is declared to have its 
 finifhing and proof in actual Reformation 
 and Amendment ; and to be fuch as actual- 
 ly produces newnefs of life. I might adduce 
 numerous paffages of Scripture to this pur- 
 pofe : but thefe plain ones may fuffice. Says 
 the Lord, by the Prophet, IjkA. 1 6. " Wafh 
 " ye, make you clean, put away the evil of 
 u your doings — ceafe to do evil, learn to do 
 well, &c. and lviii. 5 — 7. " Is this the faft 
 M that I have chofen ? a day for a man to 
 " affiicl his foul, &c. is not this the faft that 
 cc 1 have chofen ? to looj'e the bands bfwick- 
 " ednefy &c. is it not, to deal thy bread to 
 " the hungry" &c. Again, Ezek. xviii. 27. 
 true Repentance is thus defcribed; <c When 
 " the wicked man turneth away from his 
 " wiekednefs that he hath committed, and 
 " doth that which is lawful and right, he 
 " fhail fave his foul alive :" and, agreeably 
 to this decifion, the exhortation is, verfes 
 
 3 C > 
 
[ 7° ] 
 30, gi, " Repent and turn from all your 
 " tranfgreiTions j fo iniquity (hall not be 
 " your ruin : cajl away from you all your 
 tc tranfgreiTions — and make you a new heart 
 cc and a new fpirit, for why will ye die?" 
 In like manner, xxxiii. i^, 15. " If the 
 u wicked turn font his fin, and do that 
 " tt^/VA « lawful and right" if he " w&?/| 
 " in the flatutcs of life , without committing 
 " iniquity ; he fhall furely live, he fhall not 
 " die." And, in the following context* 
 God puts the equity of His procedure upon 
 this footing ; in oppofition to thofe who faid,. 
 the way of the Lord is not equal. When John, . 
 the Bapti/r, our Lord's fore-runner, preach- 
 ed Repentance, for the forgiverefs of fins, 
 this was his exhortaticn r Matt. iii. 8, 10. 
 u Bring forth fruits meet for Repentance :' 
 u — every tree that bringeth not forth good 
 " fruit is hewn down, and caft into the 
 w tire:" which the Apoftle, Acls xxvi. 2c. 
 exprelTes without a figure, when he fays, 
 that he " fhewed firit. unto them at Damaf- 
 " cus, and at Jerufalem^ and throughout all 
 " the coafts of Judea, and then to the Gen- 
 " tiles, that they (hould Repent, and turn 
 " to God, and do works meet for Repent- 
 " ance." And Epb. iv. 22 — 24. He thus 
 defcribes true Ps.epentance ; " That ye put 
 (i off, concerning the former conversation, 
 t; the old man, which is corrupt according 
 " to the deceitful luffs : and be renewed in 
 
 " the 
 
r v j 
 
 6i the fpirit of your mind : and that ye put 
 " on the New man, which after God is. 
 " created in rightegufnefs and true holi- 
 " nefs" 
 
 In like manner ; that Faith in Chrift, to 
 which the promifes of Salvation are made, 
 is not a mcer ajjent to any doclrincs ; nor a 
 confident reliance on the mercy of God or 
 the merits of Chrift, without complying with 
 the terms of the divine mercy in Chrift Je- 
 fus : but, is fuch a receiving of Chrift for 
 our Saviour and Lord, as fubjeclis the foul 
 to His government ; gives Him the rule in 
 the heart ; and leads on obedience to His 
 laws, in the courfe of the life : it is defcri- 
 bed to be fuch a faith, as purifies the heart, 
 and worketh by love ; as I have already 
 fhewn * : it is the principle of a Holy and 
 Divine life. Gal. ii. 20. " / live, fays the 
 " Apoftle, by the Faith of the Son of God :" 
 and Heb. x. 38. " The juft (hall live by 
 " Faith : " and 2 Cor. v. 7. we zvalk by 
 Faith." Our blefTed Saviour's gracious in- 
 vitation, Matt. xi. 28, 29. is, " Come un- 
 " to me all ye that labour and are heavy Ja- 
 " den, and I will give you reft; take my 
 " y:ak upon you and learn of me, for I am 
 <c meek, and lowly in he^art, and ye fhall 
 " find refi unto your fouls." And Jo. xv. 
 1 — 5. He reprefents it as the genuine proof 
 of our being engrafted in Him, as the true 
 * See pag, 60, 
 
 Vine, 
 
[ 7* ] 
 ViMy by a true and lively Faith ; that we 
 bring forth much fruit ; /. <?, do much good. 
 
 Now j if that Repentance and Faith in 
 Chrift, to which the promifes of Salvation 
 are made, are plainly defciibed to be fuch 
 as aclually are the real beginnings of a Holy 
 and good life ; can fuch defcriptions poflibly 
 agree to any Repentance and Faith a dying 
 firmer can have in the clofe of a bad life ? 
 whofe Repentance, perhaps^ amounts to no 
 more than a cold, or, at moft, a warm and 
 paffionate, God have mercy upon me ; at befl^ 
 is a meer fruitlefs frrow and regret ; tho', 
 perhaps, rendered more paflionate, by his 
 prefent ftrong terror, and fearful looking for 
 of judgment : whofe Faith, like that of De- 
 viky is a meer aiTent to Divine truths with 
 trembling j or, perhaps, fo cold an aiTent as 
 not even to be attended with trembling ; or 
 fuch a confident reliance on the mercy of 
 God, or merits of Chrift, as may more juft- 
 \y be called prefumption ! In fine ; in the 
 
 5th place : When once men, by fin- 
 cere Repentance and unfeigned Faith, are 
 engaged in a Chriftian courfe ; the conftant 
 ftrain of the exhonations of the Apofties to 
 them is not only to perfevere, but to improve 
 in Holinefs. The calls to Repent and Be- 
 lieve are conftantlf addrefTed, in the Gofpel, 
 to thofe who were not yet converted to 
 Chriftianity, nor had taken on the Chrifiian 
 ProfelTion ; but to Chriftians, the exhorta- 
 tions 
 
[73] 
 tions run perpetually on walking in newnefs 
 of life , and waking out their own falvation : 
 \he£pi/lles to Chriftians, who had already 
 Repented and Believed, are full of the molt 
 prefling Exhortations to all virtue, and pou- 
 tive improvement in every thing praife- 
 worthy; and conftantly inculcate the indif- 
 penfible neceflity of a Holy and good Life : 
 not, to Believe in Chrift ; but to walk in 
 Him, as they had received Him : not, to Re- 
 pent ; but to make progrefs in Holinefs, and 
 go on to perfection : not only, to be Jhdfaji 
 and immoveable ; but always abounding in the 
 work of the Lord \ as knowing that, in this 
 way and courfe, their labour is not in vain in 
 the Lord. 
 
 Put all that has been faid upon this Head 
 together : and it will be abundantly evident; 
 " that there is no one Promife, in the whole 
 <c word of God, that gives the leail encou- 
 cc ragement to the hopes of thofe who go on 
 u in a finful courfe to the clofe of their 
 " lives : and that the Promifes of Salvation 
 M made to Repentance and Faith in Chrift, 
 " afford no manner of exception to this Af- 
 u fertion ; nor do, in the leail, derogate 
 t; from the Abfolute Neceflity of a Holy 
 " Life to the Happinefs of Heaven." It is, 
 certainly, one thing to fay, to men in life % 
 Cfc Repent now, and turn to God through 
 " JefusChrift; and He will afford you both 
 6i opportunity ?.nd Grace to work out your 
 H « Salvar 
 
[ 74 ] 
 " Salvation ; and, by a courfe of Holinefs, 
 " you fhall come to Heaven at laft :" and 
 quite another thing to fay, to a dying Sinner, 
 U Repent and Believe in Chrift, and you 
 " fhall go dirsftly to Heaven ;" or, to fay to 
 any man, " if you Repent and Believe at 
 " any time, it fhall avail to your Salvation ; 
 " even tho' it be fo late, that you have no 
 " opportunity to work out that Salvation, 
 " which the true Chriftian only enters upon 
 Cl by thefrfi afls of the moft fincere Faith 
 " and Repentance." Neither of the two 
 laft can I find faid in the whole Gofpel. 
 
 But, perhaps it may be afked here ; 
 " what, then, if a fincere Penitent and Be- 
 c< liever dies immediately ? fhall he not go 
 " to Heaven ? or, fhall any be Damned, 
 " who fmcerely Repent and Believe on 
 " Chrift ? " But, it is plain there can be 
 nothing ftraitening in this, fuppofed Diffi- 
 culty ; if there is no ground to reckon that 
 the Cafe fuppofed ever happens mfaSi: which 
 there is not : on the contrary ; there is good 
 ground, from the Different, but perfectly 
 Confident, parts of the tenor of the Gof- 
 pel, to be fatisfied, that it never does happen. 
 On the one hand ; falvation is promifed to 
 all who truly Repent and Believe in Chrift : 
 on the other hand ; a Holy Life is plainly 
 declared to be abfolutely neceflary, and is in 
 the nature of the thing necefTary, to make 
 us meet for the Heavenly blifs : therefore, 
 
 we 
 
[ 75 3 
 
 we may clearly conclude ; that all who Re- 
 pent and Believe unto Salvation, do it fo early; 
 that, by the care of Divine Providence, they 
 have opportunity afforded them for im- 
 proving and carrying forward the good work 
 thus begun; nor are any, according to the 
 declared tenor and Defign of the Gofpel, 
 faved another way. And, it is only on this 
 footing, that the truth of the common fay- 
 ing can be maintained ; that, true Repent- 
 ance is never too late ; namely, becaufe it is 
 always early : from whence it plainlv fol- 
 lows; that, late Repentance is, not only jel- 
 dom, but never true. 
 
 But, ftill it may be alleged ; that though 
 there are no Promifes of Salvation, to the 
 late Repentance of one who goes on in a 
 finful courfe to the lad ; nor that are con- 
 trary to the neceffity of a Holy Life in order 
 to the Happinefs of Heaven ; yet there are 
 balances to the Contrary : or, at leaft, there 
 is One Inflame, of a finner accepted at lair, 
 and admitted to the Happinefs of Heaven, 
 upon a Repentance in his dying moments; 
 who had all bis life, 'till then, gone on in a 
 vicious and profligate courfe: and what has 
 been, may be again. In oppofition to this 
 allegation, I undertake to make good; in 
 the 
 
 Sixth place : " That there is no one In- 
 
 " fiance, recorded in Scripture, of that Re- 
 
 " pentance being accepted of God, or avail- 
 
 H 2 " ing 
 
r 76 j 
 
 M ing to an entrance into the Heavenly 
 u blifs, which was deferred to the laft ; or, 
 u had its beginning only in the clofe of a 
 « bad Life." 
 
 To many, I am fenfible, it will appear a 
 very great Paradox, to aiTert ; that there is 
 not one Tnftance, to be depended upon, of 
 any man's being accepted of God, or re- 
 ceived into the happinefs of Heaven, upon a 
 Repentance deferred to ihelaji. According 
 to the common opinion, and in the judg- 
 ment men make in Charity (as they reckon) 
 concerning perfons, when they are dead, 
 who have gone on all their life in a vicious 
 courfe, there are a great many fuch Inftances : 
 and were the accounts we have oft times 
 delivered to us, with the Conclufions drawn 
 from them, to be depended upon ; we might 
 be induced to think, that the Heavenly man- 
 fions were hardly more filled with any fett 
 of men, than with thofe abandoned wretches 
 who, after going on all their lives in a loofe 
 and flagitious courfe, are at laft brought, by 
 their flagrant crimes, to a violent and igno- 
 minious death ! that the Heavenly City was 
 greatly made up of fuch, as are unfit for, and 
 unworthy of, any Society upon Earth ! But, 
 it is not traditionary Jnftances, which we, 
 or others, may form, fey our good opinions 
 or hopes, that we are to be ruled by, or 
 take encouragement from ; but only Scrip- 
 tural inftances, which have the warrant of 
 
 Divine 
 
r 77 1 
 
 Divine Authority to fupport them. I would 
 not be rafli or forward, to check or reftrain 
 our having as good opinions and hopes con- 
 cerning our neighbours, when thev are gone, 
 as we can entertain, in a confiftency with 
 the plain declarations of God's Word and 
 Gofpel : but I mufl obferve, that the main- 
 Ufe of the exercife of our Charity, in en- 
 tertaining a good Opinion of our neighbours.* 
 is towards thofe with whom we live and' 
 converfe; and as for the Dead, with whom 
 we are to have no further intercourfe, there 
 is no Neceflity of our pafling any Judgment 
 concerning them at all ; fo that, if we can- 
 not, agreeably to the Rules and Denuncia- 
 tions of Scripture, pronounce favourably con- 
 cerning them, we may let them alone, and 
 leave them to the Judgment of God : and, 
 being too forward to exprefs good hopes 
 concerning them^ oft times proves very per- 
 nicious to the living ; by hardening them in 
 their evil ways; and hindering one of the 
 befl: and moft necefTary offices of Charity 
 towards them, our ufing the mott faithful 
 endeavours to refcue them out of the moft 
 dangerous fnare. 
 
 Now, this aflertion, " that there is fio 
 c< inftance, in Scripture, of a finner ad- 
 " mitted to Heaven, upon a Repentance not. 
 <c begun 'till his iafl moments;" being a 
 Negative^ it is properly incumbent upon thofe 
 who maintain the contrary to bring forth, 
 H" 3 their 
 
■ f 78] 
 
 their infknces, and to fupport them; and 
 the Negative admits of no other proof, than 
 by examining any Inftances that may be ad- 
 duced, and mowing that they are not to the 
 purpofe for which they are brought : if this 
 be clearly done, the point undertaken rauft 
 be reckoned fufficiently proved. 
 
 There is but one Inftance, that can be pre- 
 tended to be brought from Scripture, " of a 
 " finner faved at laft, and upon a Repent- 
 " ance never begun 'till his dying mo- 
 " ments." For, whatever may be alleged 
 from the Paflage in Mat. xx. 1 .- 1 6. that paf- 
 fage is plainly a Parabie, and is not related 
 as matter of fa£f : a Parable, concerning 
 which it is far from being certain, that it 
 refers to the calling of particular perfins to 
 Repentance, at different periods of their 
 lives ; but it, more probably, relates to the 
 Calling of the Gentiles into the Church of 
 God, in the latter age of the world ; and of 
 feveral nations, in different periods of time, 
 to equal privileges and advantages with the 
 Jews, the ancient people of God : and, even 
 fuppofing it did relate to the Calling of par- 
 ticular perfons, at different times of their 
 lives, to the fervice of God ; it gives en- 
 couragement only to thofe, who comply with 
 the firfl Call given them: and, with this one 
 obfervation, borrowed from an excellent 
 writer upon this Argument, I may difmifs 
 the confideration of this Parable ; that, even 
 1 taken 
 
[79] 
 taken in the view laft-mentioned, it is fo 
 far from giving the lead encouragement to a 
 late and Jong deferred Repentance; that it, 
 (hows nothing more ftrongly, than the ne- 
 ceflity of obeying the firji call of God to 
 Repent, and of diligence in the fervice of 
 God throughout the whole remainder of life 
 afterwards : the Perfons lateft called are chid, 
 indeed, for Jlanding all the day idle ; but not 
 in the vineyard, the Church ; but in the 
 market-place, which reprefents the ftate of 
 thofe who are without the Church and not 
 yet called by the Gofpel ; for they are re- 
 ptefented as having it to plead, that no man 
 had hired them ; but immediately upon being 
 called they comply, and are no more idle, but 
 diligent in the fervice of the vineyard : the 
 Parable reprefents none as refufing to go into 
 the vineyard, when they were hired, or 
 neglecting to labour in it afterwards ; and at 
 laft rewarded, meerly for their farrow at 
 night for the wilful neglects of the whole 
 day: and, therefore, affords not the leatt en- 
 couragement for the vain imagination, that 
 the late farrow (falfely called Repentance) of 
 a ProfefTed Chriftian, who has been an habi- 
 tual finner throughout the whole courfe of 
 his life, will avail to his being an object of 
 the favour of God, and an heir of Heaven, 
 at laft. 
 
 The only in/lance, then, that can be pre- 
 tended to be brought from Scripture, of a 
 
 perfon 5 
 
r 8 ° ] 
 
 perfon, who had all his life gone on in 2 
 vicious courfe,, being faved at laft, and upon. 
 a Repentance not begun till his laft mo- 
 ments, is that of the penitent Thief \ who was 
 crucified with our BlefTed Saviour: fo that, 
 if this is plainly mown to be no inflance of 
 that nature, the carelefs and fecurc finner 
 muft be deprived of the only refource he may 
 hitherto have imagined remained to him, in 
 the whole Word of God, to encourage his 
 deferring his Repentance to the laft, and yet 
 •entertaining hopes of Mercy and Salvation. 
 
 For my own part, I muft frankly declare; 
 that when, laying afi.de prejudices, I care- 
 fully and impartially confider that whole nar- 
 rative, as it ftands in theGofpels; lean fee 
 fo little fhadow of foundation for under- 
 ftanding it as an account of an M habitual 
 M finner accepted and faved, upon a Re- 
 u pentance never begun 'till his laft mo- 
 " ments ;" that it has often been matter of 
 wonder to me, how fuch a view of it has 
 ever been firft taken up; and not only 
 greedily fwallowed by the carelefs finner, in 
 order to the foothing of himfelf in his vain 
 hopes ; but alfo allowed, by fome, who have 
 fhown the moft earneft concern to guard 
 againft fuch a pernicious abufe of it. 
 
 It muft be owned, that, even allowing 
 that we had here one inftance of an habitual 
 finner accepted at laft, upon a Repentance 
 in his dying moments, who then complied 
 
 with 
 
t 81 ] 
 
 with thefoj? call to repent ; there is a vaft 
 difference betwixt fuch a cafe, and the cafe 
 of a Repentance deliberately and prefumptu- 
 oufly deferred till then: and (till there remaira 
 enough to be faid, and has been juftly urged 
 by thofe worthy Divines who have mate 
 that conceflion, to (hew the unfpeakable dan- 
 ger of any other Tinner's taking encourage- 
 ment from this fagular inflame^ or thinking 
 to draw it into a precedent. But thefe things 
 
 I (hall not repeat; as to me there appears no 
 occafion for them. 
 
 For I cannot help thinking, that who- 
 ever, without prejudice, impartially confi- 
 ders this Narrative, as itjiands, will find no 
 one cir cum/lance in it, that gives the leaft 
 foundation to take it for an account of the 
 firji repentance of an hitherto hardened Tin- 
 ner : and this muft, in reafon, be reckoned 
 fufficient, to fhew, that we have here before 
 us no fuch in fiance as is alledged : it is not to 
 be expected, nor is it necefTary, that we 
 fhould bring a direel proof of the negative^ 
 " that this perfon had not been, in the for- 
 
 II mer courfe of his life, an habitual Tinner; 
 <c or, that the account we have here is no(oi 
 " the flrft beginning of his repentance : " 
 for, if the account here given does not at 
 all, far lefs plainly and exprefly, fo reprefent 
 the matter; it is evident, that we have here 
 no fcriptural in fiance " of an habitual Tinner 
 " Taved at Jaft, upon fuch a late Repent- 
 
 " ance." 
 
[ §2 ] 
 
 <c ance." Had it been intended to give us 
 here one inftance of this fort ; it had been 
 natural to have related the hiftory in fome 
 flich manner as this, that " this man had 
 " been a perfon of a loofe and abandoned 
 " character, and had led a vicious life, till 
 •* by his crimes he was brought to a violent 
 " and ignominious death ; that he continu- 
 " ed hardened in fin to his lall moments ; 
 " and then, without any other Repentance 
 * than rebuking his fellow-fufferer for his 
 " infolence, acknowledging the juftice of his 
 " fentence, and the innocency of our Sa- 
 u viour (for no other are here mentioned) 
 " faid to Jefus, Lord, remember me when thou 
 " comejl into thy kingdom : " but it is plain 
 the fa£t is not fo related : nor is there any 
 thing- in the whole account before us, to lead 
 us to think that this was the fact. Pray let 
 us take a plain view of the whole narrative, 
 as it may be fairly reprefented in other words, 
 than thefe to which the tyranny of cuftom 
 has affixed fo ftrange a conflruction : it 
 {lands thus : " among other circumftances 
 ' 4 of ignominy, which our blefTed Lord fub- 
 " mitted to and endured, when, for our 
 " fakes, He humbled Hi mf elf to the Death of 
 u the Crofs, this was one ; that He was num- 
 M bred with the tranfgreffirs \ and even dif- 
 •' tinguimed by fuperior difgrace, being cru- 
 " cified betwixt two thieves : the one of 
 " rhefe was fo hardened a finner, that, a- 
 
 " midft 
 
[ «3 ] 
 " midft the pain and ignominy he himfelf 
 <i (o juftly endured, and in the neareft view 
 c< of death, he joined with the rude multi- 
 cc tude and their leaders in reviling our blef- 
 4C fed Saviour : the other, upon this info- 
 ct folence, in a warm and ferious manner, 
 " gave him a juft and reafonable rebuke ; 
 " acknowledging their own guilt and the 
 u juftice of their fufferings, and declaring 
 " the perfect innocency of Jefus ; then, 
 " turning to our Saviour, acknowledged 
 " Him as Lord, and humbly begged to be 
 " kindly remembered by Him, when he mould 
 " come to the poiTeflion of that Kingdom to 
 " which He owned His title : upon which, 
 u our blefTed Lord gracioufly afTured him, 
 44 that he fhould that day be with Him in 
 " Paradife." 
 
 Now, what is there, in all this Narrative, 
 to lead us to conclude, that this perfon had 
 been an habitual Jinner in the former courfe 
 of his life, before he committed that crime 
 for which he was condemned ; or that, fince 
 his committing it, he had never repented till 
 now ? It is not, fure, his giving fo juft a 
 rebuke to his fellow-fufferer, for his infolent 
 impiety ! nor his giving fuch an honed: tef- 
 timony to the perfect innoceticy of our Saviour ! 
 nor his making fuch an honourable acknow- 
 ledgment of Him, in the very view of all the 
 ignominy of His crofs ; and making fuch 
 an humble petition to Him ! none of theie, 
 
 it 
 
[ »4] 
 
 it is hoped, will be reckoned among the 
 proper fymptoms and marks of an hitherto 
 hardened offender : is it, then, that he ac- 
 knowledges the juftice of his fentence ; and 
 owns that he, and his fellow-criminal, in 
 fuffering as they now did, received the due 
 reward of their deeds ? But, is fuch an ac- 
 knowlegement, in reality, a certain mark of 
 a finner hitherto hardened in vice, and 
 who had never relented till that moment ? 
 He is, indeed, faid to have been a Thief; 
 and to have been guilty of an inftance of 
 Theft, by his own acknowlegement, deferv- 
 ing the gallows (to fpeak in our ? ftile) : but, 
 he may have been guilty of no more than one 
 inftance of that fort, for any thing that is 
 faid of him : will, now, one inftance of 
 crime deferving a violent death prove a man 
 to have been, in the former courfe of his 
 life, an habitual fmner ; and never to have 
 repented, till he is actually brought to his 
 execution ? Need I rake into the allies of the 
 dead, and bring upon the field the names of 
 eminent Saint s 9 who are fet before us as Pat- 
 terns with regard to the main of their con- 
 duel ; who, yet, were fo far left of God 
 (for their own tryal and humiliation, and for 
 our warning) as to be guilty of particular 
 injlances of crimes much worfe, and of a 
 more complicated nature, than any thing 
 that appears, in the fcripture-narrative^ to 
 be laid to the charge of this poor man ? 
 
 Such 
 
C «5 ] 
 
 Such inftances are fufnciently known ; an J 
 arc to be remembered as awful warning?, 
 let him thatjlandcth take heed lejl befall. 
 
 But it may be alledged, that the Evan- 
 gelifts (Matt, xxvii. 44. and Mar. xv. 32.) 
 reprefent this man as joining, at firft, with 
 his fellow criminal, in reviling our blciled 
 Lord ; though afterwards, it would feem, 
 he relented : and will not this be owned to 
 be a mark of a hardened firmer f this, indeed, 
 would look very bad, was it plain that the 
 exprefiions of the Evangelifrs were to be fo 
 underftood : but this is far from being the 
 cafe. It is an obvious and juft rule, for un- 
 derftanding the pallages of theGofpel-hiftory 
 recorded by the Evangelitts; "that, when 
 M two, or three, of them relate the fame 
 " ftory, but one more particularly and dif- 
 " tindtly than the others ; the full account 
 " of it is to be taken from that Evangelift 
 u who relates it the moft particularly and 
 " diftinctly." Now the very fame ftory, 
 which the two Evangelifts mention in one 
 fentence (Matthew faying, £c The thieves 
 <c alfo, who were crucified with him, caft 
 • c the fame in his teeth ; " and MarL 
 ci They that were crucified with him reviled 
 4 * him;") Luke xxiii. 39. relates more par- 
 ticularly and diftmctly thus ; " One of the 
 " malefactors— railed on Him, &£. — but 
 ¥ the other rebuked him, &c. ,y Nor do the 
 general expreflions in Matthew and Mark 
 I oblige 
 
[ ?6] 
 
 oblige us to think, that the intire faft was 
 any other, than as Luke diftinctly reprefents 
 it : for it does not appear to be their defign 
 to fet forth the number, but the characlcr, of 
 the perfons who thus infulted our Saviour, 
 amidft his laft fufferings ; that he was bafe- 
 ]y infulted by perfons of all characters, not 
 excepting even fuch as were crucified with 
 Him, and fuflered juftly while He fuffered 
 innocently, one of whom likewife upbraided 
 Him, but was juftly reproved by the other, 
 as the Evangelifi: Luke particularly relates. 
 And it is obferved to be no unufual thing, 
 in the ftile of theEvangeliir. Matthew, whom 
 Mark, for the moil part, follows and abridges, 
 that when two perfons are joined together, 
 and one of them fpeaks as in the name of 
 both, what he fays is faid to be fpoken by 
 thefe perfons ; as we fometimes exprefs it, 
 M they fpoke fo among them.' 7 
 
 So that, from a fair and impartial view of 
 this whole Narrative, 
 
 i. It does, by no means, plainly appear 
 that this Penitent had ever been an habitual 
 finner, for any confiderable time, in the for- 
 mer courfe of his life : there is not one bad 
 thing faid of him, in all the account we have 
 in Scripture concerning him, but that he was 
 guilty of an acl: of Theft, which, by his own 
 confeffion, deferved a Capital punifhment : 
 and he may have been guilty but of one acl: 
 of that kind, for any thing that is faid, or 
 
 infmu- 
 
[ 87 ] 
 
 infmuatcd of him, to the contrary ; thought 
 fpeaking of himfclf and his fellow-criminal 
 
 together, he fays, " they received the reward 
 " of their deeds;" expreffions which it is 
 molt, natural to underftand of the particular 
 crimes for which each of them were con- 
 demned : this alone cannot be reckoned 
 enough to prove, that he had been an ha- 
 bitual Tinner in his former life : he might, 
 for all that, have been an early Saint, and a 
 very good man in the main j and have led a 
 very good life in his former days, for the 
 moii part : he may, for any thing we are 
 told, have been furprized, through weak- 
 nefs, or tempted by want, to the crime he 
 committed ; and have met with his jufr con- 
 demnation for the firft, and the cr.Iy inftance 
 of it he had been guilty of. 
 
 2. Even though it plainly appeared, that 
 he had been an habitual Tinner in his former 
 life ; and had run into the Capital crime for. 
 Which he was condemned, as the refult of 
 a preceding loofe and abandoned courfe; yet 
 we have no ground given us to determine, 
 that the application he here makes to pur 
 bU'iTed Lord was the firjl beginning of his 
 Repentance j but may, as well, fuppofe, that 
 he had begun it long before ; fo as, by this 
 time, to have arrived at a great height of 
 piety and good nefs : it may, for any thing 
 we are told, have been a long time fmce he 
 was guilty of the crime, before he fufFered 
 I z for 
 
[ 88 ] 
 for it: during all which time, he may have 
 heen going on in a courfe of fmcere Re- 
 pentance 2nd thorough Amendment : and, 
 if it may be fo, for any thing we are here 
 told j then it is plain, we have no ground 
 hire given us to reckon it was other ways ; 
 arid what other ground can we have for it ? 
 if the Scripture neither fays nor hints, either, 
 that this man had been an habitual firmer in 
 Bis former life 5 nor, that this was the firft 
 of his Repentance; then, it is plain, we 
 have here no Scripture-infiancg given us " of 
 «< a perfonj who had gone on all his life in a 
 " {infill courfe, faved at laft upon a late Re- 
 " pentance : " and, if we will take the li- 
 berty to fifppfyi cr add to, any paflage of 
 Scripture, from our own fancies, or tradi- 
 tionary prejudices ; we may eafily, that way, 
 wre/? 9 to our own dejlruclion, any paffages of 
 Scripture v/hatfoever, even the plaineft and 
 moil eafy to be underjlood. But, tho' this might 
 fufHce to the purpofe I am upon ; and tho* 
 adducing a dire El pro'f of a Negative is a 
 talk no man can be fairly obliged to under- 
 take ; and, in moft cafes, impoilible to be 
 performed ; yet, in the cafe before us, we 
 may further obferve, 
 
 3. That, even in this fhort narrative here 
 given us of the character of this Penitent, 
 and of his behaviour in his laft moments, 
 there are not wanting fome pojitive marks of 
 fuch a ftrength of virtue, as it is not natural 
 
 to 
 
[hi 
 
 to expect in a New Convert, who had been, 
 'till that moment, a hardened (inner : fo that, 
 not only have we no hint here given us, from 
 which we might juftly conclude, that he had 
 been fuch a one ; but we have fome pofitive 
 evidences, from which we may, at leail with 
 great probability, conclude the contrary It 
 has been often faid, u that he now embraced 
 <c thefirji opportunity of acknowledging J efus 
 " as the true Meffiah ;" I fee no evidence of 
 this fact : but, if he did fo, it was no more 
 than holy Simeon had done before him 5 and 
 his doing it, in the manner he did, when 
 that Meffiah was in fo low 2 condition too, is 
 enough to mow, that he was Far from being 
 a Novice in Religion -, but had attained a 
 high pitch of freedom from thofe Vices and 
 prejudices which oppofe the Light* We can 
 obferve nothing, in the whole of his beha- 
 viour, like the contrition, forrow or fears, of 
 a man confcious to himlelf that, hitherto, he 
 had been going on in a finful courfe; and 
 pierced with the conviclion that, to this mo- 
 ment, he was in a moft dangerous ftate 5 
 but, rather, like the confidence of an improved 
 faint, of a man confcious to himfelf that he 
 was in a good ftate, had been early con- 
 verted, and had brought forth fruits meet for 
 Repentance long ago : here's no coming trem- 
 bling, with the Jaylor, and afking, whatjhall 
 1 do to be favedj no down-caft looks, with 
 the Publhan 9 who not daring to lift up bis 
 I 3 eyes 
 
eyes to Heaven, fmote on his Breaft, and 
 cryed God be merciful to me a firmer : but, in- 
 ftead of all this, fuch a confident, tho' humble 
 and honourable, application to Chriftas this, 
 Lord, remember me, when thou comeji into thy 
 Kingdom! And, in this honourable ac- 
 knowledgment, and humble application to 
 our bleffed Redeemer, amidft the loweft cir- 
 cumftances of the ignominy of His Crofs, 
 he difcovers fuch an uncommon ftrength of 
 Faith, and of Virtue and Courage added io 
 that Faith, as it is by no means natural to 
 fuppofe, a man who had hitherto been har- 
 dened in fin and impenitency would arrive 
 at, all at once : he not only Believes in Jefus, 
 but has the courage to make an Open De- 
 claration of his Faith in Him, as Lord and 
 ivina: ; of a kingdom not of this World; in 
 which he fhould reckon it his happinefs to 
 be remembered, even after his death: and all 
 this he does not only when he could have no 
 manner of external encouragement to it ; 
 but alfo while all outward circumitances, 
 an J the temper and behaviour of all about 
 him, tended ftrongly to difcourage him from 
 it : our blefied Saviour was now lifted up 
 upon a Crofs ; diftinguifhed by ignominy 
 ^nd difgrace; delivered up to the rage and 
 contempt of the people ; mocked by the 
 Gentiles, and defpifed by the Jews ; one of 
 his own Difciples had bafely betrayed Him ; 
 an,lhtr, yvhomHe had highly favoured, had, 
 
 with 
 
[ 9i ] 
 
 with a ftrange mixture of Cowardice before 
 men and Boldnefs with the name of God, 
 fhamefully denied Him (a crime far worfe, 
 and of a more complicated nature, than any 
 this Penitent is charged with :) all the reit 
 hud for ftt ken him and fled : when our Saviour 
 is thus brought to theie lowed: circumftances 
 of abafement ; this man, amidft all the in- 
 dignities thrown upon Him, openly acknow- 
 ledges Him as Lord and King of the iwijible 
 World : in all which he difcovers a ftrength 
 of Faith, Love, and Heavenlinefs of mind ; 
 not to be found, in the prefent circumftances 
 of our blefTed Lord, even in any of thofe 
 Difcipleswho had been long with Him ! and, 
 as a learned Divine obferves, " this poor 
 K man feems now to have engroiTed all Pro~ 
 " feiiion of the Faith, and to have made up 
 46 the whole vifible Church by himfelf ! " Is 
 this like a man hitherto hardened in wicked- 
 nefs ; and who had never begun to relent, 
 'till this moment ? But, 
 
 Enough has been faid, and perhaps more 
 than enough, to fhew " that we have here 
 " no inftance given us, of a perfon faved at 
 " lafl, upon a Repentance begun in his 
 " dying moments, who had gone on all his 
 " life in a finful courfe," And, if the care- 
 lefs and fecure finner is thus deprived of the 
 only inftance he could pretend to bring, from 
 the whole word of God, to fupport his hopes 
 of obtaining Mercy at lafr 5 upon a late R2- 
 
 pentance^ 
 
[9*] 
 pentance, or dying regret for a whole Life 
 fpent in fin ; let him no longer flatter him- 
 felf with fuch vain hopes-, but fpeedily yTy 
 from the wrath to come, by an immediate 
 compliance with the Call of the Gofpel. 
 
 And now, methinks, I have abundantly 
 proved, that, as there is no one Promife, fo 
 there is no one Inftance, in the whole Word 
 of God, of any Exception to the plain and 
 peremptory Declarations in the Gofpel, of 
 the Abfolute Neceffity of a Holy Life to the 
 Happinefs of Heaven ; and that this Necef- 
 fity is without any referv-e or exception. I add,. 
 in further Confirmation of all this, if it can 
 yet be thought to need any ; in the 
 
 Seventh, and laft, place ; That the Conducl 
 of our blefled Saviour, and His Apoftles, in 
 Calling finners to Repentance, is perfectly 
 agreeable to this Plan : and is abfolutely un- 
 accountable upon the fuppofition, that there is 
 any room left, by the Tenor of the Gofpel, 
 for a finner's being faved at laft, upon a Re- 
 pentance and Faith not begun 'till a Dying 
 hour. I mean not, now, to fpeak of the 
 Doctrine of our blefled Saviour and His 
 Apoftles concerning this matter ; of which 
 I have fully fpoken, under the preceding 
 Heads : but of fomething, in the Conducl of 
 their Miniftery, which is very remarkable to 
 the purpofe I am upon. 
 
 Our blefled Lord came not to call the 
 righteous^ indeed, but finners $ but then, He 
 
 came 
 
[93 1 
 
 came to call them to Repentance: and moft 
 diligent and indefatigable He was, in this 
 His great work: but, how did he go about 
 it ? Why, by delivering His moil important 
 Inltructions, Warning-, and Exhortations, 
 to multitudes who flocked about Him, to 
 attend upon His Miniftry; and always to 
 perfons in Life ; who might begin their Re- 
 pentance, and enter upon a Religious courfe, 
 in the reafonable hopes of making progrefs 
 in it, and bringing forth fruits meet for Re- 
 pentance. But, in all the pretty full accounts 
 we have cf HisPerfonal Miniftry, we never 
 read of His dealing, for this purpofe, with 
 any perfons on a Death-bed, or in their Laft 
 moments: nor fo much as one inftance that 
 He, who went about doing giod, ever vifited 
 any perfon upon a fick-bed, but to perform 
 a Miraculous Cure; for which purpofe tco, 
 He fometimes deferred coming, till the perfon 
 was Dead. And, the like may be faid of 
 the Miniftry of His Apoftles ; and particu- 
 larly, of that great Apoftle, who laboured 
 more abundantly than they all. 
 
 This conduct mull, certainly, appear very 
 ftrange to many ; as moft inconfiftent with 
 their common prejudices: and, upon the 
 principles of thofe, who think that a Death- 
 bed Repentance is ever of avail to Salvation, 
 it is abfclutely Unaccountable. Had this 
 been the Judgment of our blefTed Saviour, 
 .•• •- was in the Bofom cf the Father, and to 
 
 whom 
 
[ 94 ] 
 whom all things were delivered of His Father 3 
 
 had it been the Principle of His Apoftles, 
 who had the Spirit given them to lead them 
 into all truth ; that Love and Companion to 
 immortal Souls, which, in them was fo pure 
 and fervent, muft have prompted them with 
 a double Ardour and Zeal, to lay hold of 
 the Laft opportunity of refcuing thefe pre- 
 cious Souls from Perdition, and bringing 
 them back to God and to Happinefs; an op- 
 portunity, too, that might feem attended 
 with fpecial advantages, while their convic- 
 tions of fin were deep, and their fears of dan- 
 ger ftrong r What could hinder the compajfio- 
 ?*ate Phyjiciarz from pouring in the balm of 
 the Promifes and Confolations of the Gofpel 
 into fuch wounded Souls P What could hinder 
 the Good Shepherd from attempting the reco- 
 very of fuch Jlrayed Sheep ? but the know- 
 ledge that it was, then, labour in vain ! Nay, 
 one may be apt to think, that even a con- 
 viction of its being to no purpofe, would 
 fcarce be a fufficient reftraint upon the com- 
 panion of a humane Heart ; was not fuch 
 fruitlefs tendernefs 'towards the dying alfo 
 judged of pernicious influence upon the 
 living. 
 
 For my own part, the more I think upon 
 this Circumftance, in the Conduct of our 
 biefTed Saviour and His Apoftles, of the more 
 Weight it appears to me in the prefent Ar- 
 gument. And, 
 
 If 
 
r 95 j 
 
 \( we lay all that has been faid upon it 
 together ; methinks nothing is wanting to 
 the fullefr. and mofl Abundant Evidence of 
 this Important Principle; " That a Holy 
 u Life is abfdutely Neceflary to the Hap- 
 " pinefs of Heaven ; nor are any faved in 
 M any ether way than the way of Holinefs" 
 
 From hence a ccnclufion might naturally 
 be drawn in honour of Chriftianity ; which 
 has fuch a direct and powerful tendency to 
 reftore the Image of God in Man ; to bring 
 men back to the true Perfection of their 
 Nature; to produce the Joys of Confcious 
 Virtue and Integrity, and promote the Peace 
 and Welfare of Human Society. But, this 
 argument, of the Excellency and Divinity 
 of our Holy Religion, is already fully treat- 
 ed by the mofl Excellent Pens. 
 
 Upon the whole of what has been faid; 
 how juftly may we take up a Lamentation 
 over the fad ftate and face of Religion in our 
 day ! alas ! how grofly have many Profef- 
 fors of Religion degenerated from the Spirit 
 of True Reiigion and Original Chriitianity; 
 and fubftituted in its place, a fort of Reli- 
 gion and Chriftianity of their own making ; 
 which has no influence to mend their Hearts, 
 to correct their Paffions, or better their Lives ? 
 How many fatisfy themfelves with a meer 
 Profeflion of Religion ; kept up by a cudo- 
 mary attendance upon Ordinances of Wor- 
 
 fhipi 
 
[ 95 ] 
 
 fhip ; or, perhaps, a flaming Zeal for their 
 own particular Way, or Party? a Zeal, fo 
 far from being a Z<?#/ of good Works ; that it 
 is rather of the kind the Apoftle fpeaks of, 
 (Ja. iii. 1 6.) as the parent of confufion and 
 every evil work. There are many all whofe 
 Religion lies in talking about Religion ; and 
 even talking about things that have little, or 
 nothing, to do with real Religion ; in doubt- 
 ful difputations, and vain janglings. Others 
 pleafe themfelves with a Fanciful and En- 
 thufiaftical Religion; which, having no In- 
 fluence to better their hearts and lives, can 
 have no natural, or accountable Influence 
 on their Happinefs : all their Religion lies 
 in Extraordinary Manifejlations cf 'God ; not 
 arifing from an attention to the difcoveries 
 He has given of Himfelf in His Works and 
 by His Word ; but conveyed into the mind 
 ( as they imagine, or pretend ) in a more 
 Immediate way : in Enthufiaflick Raptures 
 and unintelligible Tranfports; whereby they 
 are fometimes funk into Defpondency, they 
 know not for what reafon ; at other times 
 raifed to flrong Hopes and Confidence, they 
 know not on what grounds : they attain to 
 an AfTurance of their Salvation ; not flow- 
 ing from comparing their Characters and 
 Lives with the marks of an Heir of Heaven, 
 plainly laid down in Scripture j but, either 
 from immediate Revelation^ as they fancy ; 
 or, a flrong and prefumptuous fruft and 
 7 Confi- 
 
t 97 J 
 Confidence in Chrift, and wh.it He has 
 done ; though they never receive Him, lb as 
 to take His yoke upon them and learn of 
 Him. And, all the while, thefe rapturous 
 imprejJionS) and uncommon attainments, how- 
 ever extraordinary in their nature, have not 
 To much as an ordinary influence to mend 
 their hearts and lives : on the contrary, they 
 fwell their Pride 3 puff them up into a vain 
 conceit of themfelves, as diftinguiihed Fa- 
 vourites of Heaven ; a Confidence of the 
 extraordinary Goodnefs of their Condition ; 
 and a fupercilious Contempt of much better 
 Chriftians, as below their notice or fellow- 
 fhip ; like thofe of old, who faid, Stand by 
 thyfefe, come not near ?ne, for I am holier than 
 thou. Yea, nothing is more common with 
 thefe Enthufialts, exalted to fuch extraordi- 
 nary attainments, than to contemn the Du- 
 ties of Social-life) as below their concern, 
 and no way conducive to the working out 
 of their Sawation; which feme of them will 
 tell you, " is wrought out already to their 
 M hand ; or will be wrought out, of courfe, 
 " without their giving themfelves any trou- 
 c * ble about the matter, if they but Believe 
 " and truftftrongiy :" thev Decry the Du- 
 ties of Social Life, under the name of Mo- 
 rality \ as if that was a name to be ufed in 
 contempt ! while the perfection of Moral 
 Excellency is the great Glory of God Him- 
 ieif ; and a conformity to Him in it is the 
 K greateft 
 
[ 98 J 
 
 greateft Dignity of our Nature, and the very 
 thing which it is the great defign of the Me- 
 diation of Chriil to bring us back to ! How 
 many, in place of that true Faith which 
 vjorketb by Love, have fubftituted a fort of 
 Faith which confifts in a meer fpeculative 
 Belief, or, perhaps, a regard to a meer form 
 of words, without knowing the meaning of 
 them ; or a prefumptuous and vain Confi- 
 dence; a Faith, which has no influence on 
 their Hearts and lives ; which worketh not at 
 all, unlefs it be as a Charm ! How many, 
 in place of that Repentance from dead works, 
 which is the beginning of a Holy and good 
 life, a Repentance net to be repented of, but 
 fhewing itfelf in bringing forth fruits meet 
 for repentance ; have fubftituted a fruiilefs 
 Regret, which works ?:o Amendment at all; 
 and which they even confider as a thing In- 
 different what time it comes, provided it be 
 before they expire, even at the dole and 
 conclufion of a whole life fpent in fin 1 This, 
 this, is One main caufe, why many deal in 
 the matters of Religion ivitb a fiack hand. 
 And, indeed, when men once come to look 
 upon Religion as a thing quite abflratl from 
 the condutl of life, and having no natural in- 
 fluence to improve us and make us meet for 
 true happinefs ; but on\y Jome how made ne- 
 ceflary to the happinefs of the other vj or Id ; 
 if they imagine it a thing only neceffary 
 againft they come to die, and for fecuring the 
 
 Happi- 
 
[ 99 ] 
 Happtnels of a Future life ; but no ivciy be- 
 longing to the Condu£t or Comfort of this 
 Ife, or our gradual Improvement in a Re- 
 lifh for the belt. Enjoyments ; no wonder 
 they put off all concern about it to that time^ 
 againff which alone they apprehend it to be 
 neeefiary. O that God, who alone can ef- 
 fectually reach the Hearts of all men, would 
 awaken deluded finners out of this thought- 
 lefs fecurity ; and refcue them from fuch a 
 dangerous fnare ! 
 
 Of a piece with the reft of the grofs pra- 
 ctical Errors of many concerning Religion, 
 is theUfe they make of the Miniftrations of 
 thofe who are the Mirvlfters of it.- How 
 many never knew any Ufe of a Minifter of 
 the Gofpel all their days ; but that he mould 
 mount his Pulpit at the Hated times, and 
 perform the ufual Exercifes there ; and they 
 fhould gather about him, and give their fuit 
 and prefence ; but without attending to any 
 thing he fays, either in Praying or Preach- 
 ing, or minding it as of any great Import- 
 ance to them ? they had no ufi for his AC- 
 fiftance all their Life, to Intlrucl: them, or 
 excite them to their Duty, to Correct their 
 mifrakes, or direel: them to Amend their 
 faults ; or, in a word, to do them any rgal 
 fervice. But — is a New-born Child iveak? 
 does ??iercy (ever to be preferred to fa rifle- ) 
 forbid bringing it to the Publick ? why, 
 then a Minifter muff, be got, in ail hafte, to 
 K 2 per.orm 
 
perform a certain Ceremony upon it, which 
 they call Chrijlening it : what it means^ they 
 know not; but the thing muft be done, not 
 for the Inftruclion of the Parents, but to 
 Save the Infant from Hell / " and what a 
 " cruel man muft he be, who will grudge 
 14 his travel for fuch a purpofe, when a few 
 M fjords of his mouth and mot ons of his hand 
 " will do the bufmefs? 5 ' Strange, that ever 
 men, under the advantages of the Light of 
 the Gofpel, mould have funk into fuch No- 
 tions of God and Religion ! Again ; hew 
 many, who never knew one reafonable Ufe 
 of a Minifter's amftance all their days, nay, 
 have often treated all his Warnings to fee 
 from the wrath to come with the moft harden- 
 ed Contempt ; yet, when Death flares him 
 in the Face (or, when the like carnal and 
 carelefs friends about them apprehend them 
 to be at the lafi gafp) they think they are 
 quite ruined^ if they have not a Minifter by 
 them in their lafl moments ; but perfectly 
 fafe, if they have His Prayers over them 
 when they are jufl expiring : and therefore, 
 then {and, for faving needlefs trouble, not till 
 then) muft a Minifter be called, in all hafle ! 
 and for what purpofe ? to inilrucl them, or 
 awaken them; to di reel:, or advife them? 
 no; they are evidently faft all that: for what 
 purpofe then r why, to Comfort them : but, 
 alas ? what Comfort can we give to a dying 
 Sirmer y in his lafl moments. -, iiiilefs we wi .1 
 
 venture 
 
[ ioi ] 
 
 venture to /peak peace, where God has fpoke 
 none ; and fend a poor creature ajleep ancl 
 fccui e, or with peace and fafety in his mouth, 
 to a terrible awakening ? not to fay, that he 
 is then even pajl receiving Confolation from 
 us, if we had any to give him : for what, 
 then, are we called ? why, to pray over him^ 
 or, as many very grofly exprefs it, to pray . 
 to him ! what" is this, but turning our :Yli- 
 niftrations and Prayers into Charms ! to feek 
 them with as much fuperftition, and to as 
 little reafonable purpofe, as the poor deluded 
 Papifts feek Extreme-UnSJi n ! as if we car- 
 ried a Pafs-fort to Heaven in our Pockets ; 
 or could open its Gates to a dying fmner by 
 our Breath ! 
 
 Nay, were Miniflers even called fooner* 
 than they commonly are, to finncrs on a. 
 death-bed, it would not much mend the mat- 
 ter. I have already fnewn, " that the great 
 " Call of the Gofpel to Repent and Believe 
 " in Chriif, with the encouraging Promife 
 li of Salvation. enforcing it, are conftantly 
 " addrefTed, by infpired Preachers, to men- 
 " in life ; and never,, in the whole Word 
 *' of God, to dying men : and, that our blef- 
 " fed Saviour, and His Apofties, in calling 
 " Sinners to Repentance, are never repre— 
 " fented as dealing with any perfons, for 
 " this purpofe, in their dying moments.: nor 
 44 is there any one Precept, to the Mini- 
 •* flers of Religion, either under the Old: 
 K.3 "lefta*. 
 
[ 102 ] 
 tc Teflament or the New, to adurefs fuch ' 
 " Exhortations and Promifes to the Dying, 
 " more than to the Dead." 
 
 Now; if there is neither Precept nor Ex- 
 ample, in Scripture, for faying, to any Per- 
 fon on his Death-bed, " Repent, and ini- 
 " quity mall not be your ruin ;" or, M Be- 
 a lieve on the Lord Jefus Chrift, and thou 
 tx (hall be faved :" the Conclufion may be 
 obvious enough, however ftrange it may ap- 
 pear ; " that, on no warrant of Scripture, can 
 u we fav, to any dying Jimters, Repent, and 
 M Believe, and You Jhall be Saved." This may 
 appear it range to many; becaufe it is contrary 
 to common opinions, and prejudics taken up 
 without any foundation ; and not from any- 
 thing unreafonable in the thing itfelf : but, 
 it is a plain Conclufion, from an unquestion- 
 able Obfervation of matter of Fadt. We 
 may, indeed fay to them, that " to Repent 
 " as they can is the befr thing thev can then 
 " do ; as thereby they may do fome fmail 
 44 Honour to God and His Law ; and may, 
 M this way, s;ive fome charitable Warning 
 " to Surviving Friends, not to tread in their 
 44 Steps : " nay, we may further, from the 
 Nature of the thing, and the general Evi- 
 dence of the Mercy of God, fay, that " it 
 " fhall be more tolerable for them, if they 
 44 die Relenting, than if they die hardened in 
 * wickednefs ;" but, that is all the length 
 
 vve 
 
[ 1<>3 ] 
 
 v/c can go : there is no Promife, no Hope r 
 of Salvation given them by th° Gofpel. 
 Vfjtting the Sici 9 Co as to Mini fur help to 
 
 them in their diilrefs, is, indeed, a com- 
 mon Act of Mercy, and Chriftian Charity ; 
 and will come into the Account of the great 
 Day * : but there is nothing in it peculiar 
 to the Office of Minifters of the Gofpel ; 
 for, in alt the inftructions concerning our 
 Miniftrations (which, bleiled be God, we 
 have pretty FuO and Particular, efpecially 
 in the Epiftles to Timothy and Titus) there 
 is not one Syllable concerning our attending 
 on Mu Iff afters to a Gibbet ; or attending on 
 any perfons in their la/i moments : nor any 
 mention of vifiting perfons on a Sick-bed at- 
 a!; except that Direction f 9 plainly pecu- 
 liar to the Age of Miracles, of the Elders 
 of the Church being called, to anoint with oil' 
 in the name of the Lord y in order to a mira- 
 culous Cure by the Prayer of Faith. 
 
 If ail this is plain Fa£t, it is very remark- 
 able; as it runs quite crofs to the Opinion, 
 too common among us, " that the great 
 " ufe of Minifters to People is in their 
 " dying moments :" for, from thefe obferva^- 
 tions it plainly follows, that, as to all this 
 matter, " of attending upon perfons on a 
 " fick-bed, or in the approach of Death," 
 we are left to what the Reafon of the thing, 
 agreeably to the general tenor of Scripture- 
 
 • Mat, xxv. 36. 45, f Ja, v. 14, 15. 
 
 2 Reve* 
 
[ K>4 ] 
 
 Revelation, may diclate ; which wiil fiicw 
 us, that our Ailiftance may be very ufeful, 
 and a mod agreeable part of our Office per- 
 formed, towards dying Saints, while they are 
 capable of receiving Instruction, or Encou- 
 ragement, from us: they may, in that gUomy 
 Lour, ftand in need of all the AlTiflance, or 
 Encouragement which Minifters or Chrif- 
 tian Friends, whofe minds are more at eafe, 
 can give them, in wreftling with their great 
 and with their lajl Enemy \ and theyvnW call 
 for our Affiftance, while they can make ufe of 
 it : but of what ufe our attendance on dying 
 Sinners can be, efpecially when they zxzpjjl 
 bearing any thing we can fay (the ordinary 
 time that we are called, in all hafte, to them) 
 for my part I cannot fee; unlefs it be, to 
 Jlrengthen the bands of the furviving wicked, 
 that they Jhould not return from their wicked 
 way by promifng them life ! (Ezek. xiii. 22.) 
 doing what is too liable to that conftruction ; 
 and what many wilt underftand (o, notwith- 
 standing all the Cautions we- can give them 
 againft putting that conftruclion upon it. 
 
 In after-times of the ChrifHan Church, 
 indeed ; when Chriftianity began to be turned 
 into a fet of Farms, and Ceremonies, and 
 Chirms, inftead of v ' Living by Faith in the 
 ** Son of God ; " then, as Superftition crept 
 in, and gave a notable handle to the Co- 
 vetous defgns of the Clergy, which the dying 
 moments of the Laity were found the fitteft 
 
 feafons 
 
[ mi 
 
 feafons for accomplifliing ; then a great deal 
 of work is made about our dealings with 
 perfons on a fck-lcd, or a death-bed: and 
 part of thefe dealings came to be the turning 
 ionic of the facred fnititutions of ChrifVia- 
 nity, appointed for a folemn reception into 
 the Church militant, or for the perfecting of 
 living faints, into Charms for the benefit of 
 dying fnners, or a paffport into the Church 
 triumphant ; for thofc, viz. who had money 
 to leave, or their friends enough to give, to 
 the Church, i.e. the Clergy ; and the turn- 
 ing that exirao' dinaryU ncX'ion, appointed for 
 a mean of Cure and recovery, into an ordi- 
 nary Unction, of perfons whofe recovery is 
 defpaired of, for the forgivenefs of fins ; a 
 favour only to be obtained by fincefe Re- 
 pentance and Faith in Chriit, working by 
 Love and actually producing new obedience, * 
 But, we know, the Myjlery of Iniquity aU 
 ready wrought, (a Thejf. n. 7.) even in the 
 days of the Apoftles, and very early then too : 
 no wonder, then, that it wrought very ftrong- 
 ly afterwards ; fo as, in procefs of time, to 
 pervert almoft the whole Religion of Jefus; 
 and fubftitute in the place of its genuine In- 
 fikutions, a fyftem of Tricks and Charms, 
 contrived to fruflrate and make void its main 
 Dciign, of reftoring and promoting true Ho- 
 linefs and goodnefs among men. And in 
 nothing is the Spirit of Popery more con- 
 fpicuous, than in thofe wretched arts of I elf- 
 deceit 
 
[.06 J 
 
 deceit it leads finners to truft to, under the 
 daring attempt of impofing upon Almighty 
 God, by certain Compenfations . fubftituted 
 in place of a good Life, and that Holhiefs 
 without which no man Jhall fee the Lord: 
 fometunes compenfations in mmey^ fometimes 
 in ceremonies and tricks. Take along, with 
 thefe arts of cheating ourfelves and trifling 
 with the Great God, the turning Chriftiani- 
 ty into a Scheme of Worldly Policy \ and 
 you have the whole great out-lines of the 
 Spirit of Popery : which, by thefe linea- 
 ments, plainly, enough appears to be the 
 Spirit of Antithrift. 
 
 But, to return from this Digreflion, if it 
 may be reckoned one ; from all that hath 
 been faid upon this head, it is plain ; " that 
 " the bufmefs of the Minifters of Chriit. is 
 " not fo much with dying men, as is too 
 ** commonly imagined." Our bufinefs is 
 chiefly with men in life and health: to whom, 
 if we can happily perfuade them to be recon- 
 ciled to God, we may, upon Scripture- war- 
 rant, promife time and opportunity for sar- 
 ry:?i? on the goodwcrk thus begun. 
 
 And, O ! that we could perfuade people 
 to ufe our affiftance intin,e\ and to improve 
 cur M migrations for the great and valuable 
 purpofe of them ! O ! that I might now be 
 fo happy, as to perfuade finners effectually 
 to foidW, and to mind, in this the.'r day, the 
 -s thai be! on? to their peace I 
 
 It 
 
[107] 
 
 It may perhaps be alleged, that the ten- 
 dency of what I have been all along faying, 
 is to drive people to defpair. But, whom r 
 If even there mould be a miftake, in what, 
 I think, 1 have given the cleared and fulleft 
 evidence of Scripture for; " that a dying 
 " /inner is, by the tenor of the Gofpel, cut 
 " off from all hopes of Salvation, upon 
 " any Repentance he can have in his laft 
 u moments:" the driving of dying finncrs to 
 defpair, is not fo great a harm as it may be 
 apprehended ; at leaft, it can be no lajiing 
 one : if God, by any fuch extraird'nary way 
 (as I think the Gofpel excludes) has made 
 them meet for the Heavenly blifs ; certainly 
 none fhall be excluded from it, meerly for 
 having, in the Agonies of a Death-bed, de- 
 fpairedof it, if he is not, in other refpects, 
 a vejfel of wroth fitted fr defirufticn. 
 
 But, as the tenor of the Gofpel leaves no 
 room for the expectation of fo extraordinary 
 a change then ; certainly, for thofe who have, 
 all their lives, gone on fee u rely in a finful 
 courfe, and hardened their hearts againft all 
 God's gracious Calls and encouraging invi- 
 tations ; for fuch, I fay, to die in Dejpair^ is 
 better, both for themfelves and others, than 
 that they mould die in prefumptuous Hopes: 
 far better, for multitudes of furviving iin- 
 ners ; if they are happily brought to improve, 
 in time, the awful Warning ! and even bet- 
 ter for themfelves ; as the punifhment await- 
 ing 
 
[io8] 
 ing them muft fall with the lefs weight, 
 am Id ft a fearful looking for it; than \{ fudden 
 dejlruftion, which they cannot efcapc, comes 
 upon them, while they are, vainly, faying to 
 themfelves peace and fafety. But, furely, 
 nothing that I have faid tends to drive any of 
 you to Defpair, who are in life and health, and 
 who yet hear the joyful Jound of the Gofpel : 
 though it may be a neceiTary warning to 
 thofe who have gone long, or far, on in a 
 vicious courfe; that their cafe is likely to be 
 now betwixtHope and Defpair; as they give, 
 or defer, a prefent compliance With the Call 
 of the Gofpel. But, to all of you I can fay, 
 upon the warrant of God's word .and Gof- 
 pel, if you will now iC Repent, and turn 
 " from all your tranfgreflions, iniquity fhall 
 " not be your ruin :" if you will noiv " Be- 
 4i lieve on the Lord Jefus Chrift, and come 
 ci unto God by Him, and enter heartily 
 " upon a pious and good life;' you fhall 
 have your fruit unto holinefs ; fhall enjoy, 
 even here, the prefent fruits of peace and 
 blcafure in all the ways of wifdom; and your 
 end fhall be everlajling Life^ through fefus 
 Chrift our Lord: at the fame time ; if you 
 refufe to comply with this prefent Call of 
 God, and trifle away the prefent Opportu- 
 nity ; no man on Earth can afture you, that 
 it (hall not be your lajl : therefore to-day ', if 
 you will hear God'j voice, harden not y.itr 
 hearts ! left you be irrecoverably hardened by 
 
 the 
 
[ ic 9 ] 
 the deceitfulnefs that is in fin \ and provoke 
 God to pafs an irreverfible fentence againft 
 you, that you (hall never enter into His Hea- 
 venly reji ! " Behold now is the accepted 
 " time, now is the day of Salvation." How 
 long will you delay and put off a work of 
 the greater! Labour, and, at the fame time, 
 of the greater!: Importance and Neceflity ? 
 Have you not too long delayed it already ? 
 and is it not now high time to fet about it in 
 good earneft ? While you may now make 
 lure of Eternal Life ; will you run the mod 
 defperate rtfk of lofing it ? // is not a vain 
 things Sirs, for it is your Life : Your All is 
 at flake ; and will you ftill, in the moir 
 trifling manner, play it away ? May not the 
 time pajl of your life fiffice you, more than 
 fuffice youy to have walked in the ways of 
 folly and vanity ; and abandoned yourfelves 
 to the conduct of deceitful lujis? Can you 
 too f on begin a happy life ? too foon forfake 
 the paths of Darknefs and mifery ; and enter 
 upon the ways of light and joy ? Thofe 
 ways, in which alone you can know true 
 peace of mind, or the true enjoyment of 
 life. 
 
 Why, indeed, mould it be necefTary to 
 make ufe of the awful terrors of the Lord, to 
 perfuade you to your prefent happinefs f Sup- 
 pofe the Neceflity of a fpetdy hearkening to 
 God's voice, in order to the happinefs of the 
 ether worlds was not fo great as I have fhown 
 L it 
 
[I>0] 
 
 it to be : nay, that the way to Heaven lay 
 as open by a late Repentance, as by a courfe of 
 Hct'uiefi ; that it was as cafy, and as ordinary^ 
 to come at it the one Way, as the other : yet, 
 what a fource of quiet and tranquillity, 
 throughout your whole life, muft it be, to 
 ^reflect, that your greateft and moft impor- 
 tant work is not yet to begin ; but is happi- 
 ly going forward ! — What pleafure, joy and 
 peace, for the prefent, in a Religious and 
 virtuous courfe, do you irrecoverably lofe ; 
 io long as you defer entering upon it ; even 
 though you was ever fo fure of faving your 
 fouls at la'i I 
 
 It muft certainly, fmners, be fome violent 
 -Prejudice againft the ways of Holinefs, ftrug- 
 gling with your natural Love of happinefs, 
 that makes you put off and delay that Re- 
 pentance, which you own to be abfolutely 
 neceuury to your efcaping future rnifery, and 
 coming to theHappinefs of the other world: 
 but, how groundlefs are fuch prejudices ! 
 God's commandments are not grievous : the 
 fervice of fin is the vileft, and the moft 
 grievous, flavery ; but the fervice of God is 
 the moft perfect, and the moft glorious, Li- 
 berty : ChrilVs yoke is eajy, and his burden is 
 Ught : wifdom's ways are ways cfpleafantnefs y 
 and all her paths are peace : tho' there was no 
 futkre happinefs provided for thofe who keep 
 God's commandments; there's a great e- 
 nough frefer.t rnvard^ in the keeping of 'them, 
 
 to 
 
to allure you to it ; were but y«*ur eyes open 
 to difcern it ! What are all the pleafures of 
 fin (were they even as lafting, as they are 
 but for aftafan) compared to the tranfcen- 
 dent delights and fatisfadtions of Piety and 
 Virtue ! to the Joys and triumphs of a foul 
 in which univerfal Love reigns, and bears 
 the fway over all other affections and paf- 
 fions ! a foul who, dwelling in Love, dwell- 
 eth in God, and God in him : who feels that 
 aelight in Love, and in the God of Love; 
 that fatisfa&ion in the thoughts of God, and 
 in the fenfe of His favour ; that joy in up- 
 rightnefs ; that peace in a good Confcience ; 
 that fati-faction and tranquillity in a well- 
 governed mind, and a well-ordered conver- 
 fation; v/hich unfpeakabiy exceed all the 
 flattering allurements of the world, and the 
 higheft gratifications of (en(e ! 
 
 Are you quite loft, finners, to all fenti- 
 ments of Ingenuity, or Gratitude ! Can you 
 refufe your Love one moment to the molt ex- 
 cellent and Amiable Object ? Can you in- 
 dulge yourfelves one moment longer, in a 
 courfe of Ingratitude to your greatefr Bene- 
 factor ; who, in courting your Love, courts 
 you to your own Happinefs ; allures you, by 
 a profufion of Benefits, even while you are 
 Rebelling againft Him j and by the profpeel' 
 of far greater Bleffings, beyond your prefent 
 conceptions ; and all, to perfuade you to 
 that which, in its own nature, is Beft for 
 L ^ your- 
 
[112] 
 
 yourfeives; has the moil direct tendency to 
 your prefent tranquillity, and to the truefr. 
 enjoyment of a prefent life ! Have you not 
 always found the pleafures of fin mixed and 
 chequered with pain and remorfe ? and muit 
 you not always find them fo, while your 
 Confciences are not feared as with a hot iron ; 
 and even then too, while it is the unchange- 
 able nature of irregular pafiions to give Dif- 
 turbancc and Difappointment ? Can, then, 
 thcic muddy pleafures of fin be once worthy 
 to be compared with the pure Joys of Di- 
 vine Love, and Friendly Affection ; the 
 tranquillity and fweetnefs of a pure breaft ; 
 .ind the Peace ofGod^ which pojjeth all under - 
 ftandinz, keeping the heart and mind ! Can 
 you deliberate one moment^ in fuch a Choice f 
 If you knew God, and had any fenfe of 
 Heavenly Joys ; could you poflibly fear loving 
 Him, or fetting your Hearts upon them, too 
 foon ! Reflect ferioufly on the follies, difap- 
 pointments, and dangers of your paft con- 
 duct ; that you may be awakened to an ear- 
 ned concern to run no more fuch defperate 
 rifks : what fruit had ye then in ihofe things^. 
 where f ye are now afiamed ? for the end of 
 thofe things is death, 
 
 But ; let not the thought of what you 
 have been, and done, drive you to Defpon- 
 dency ; or make you Defpai-r of doing bet- 
 ter, or of being Accepted of God : fay not, 
 there is no Hope ! Our God is a merciful 
 
 God; 
 
f"3J 
 
 God; and His grace isfujficient for you : there 
 is Joy in Heaven over one Sinner that repent- 
 eth : our companionate Redeemer will not 
 break the bruifed reed, nor quench the fmoaking 
 flax : He has declared that him who cometh to' 
 Him, He will in no wife cajl out : God is 
 more ready to receive returning Sinners into 
 favour, than they are to return to Him ; yea 
 moft ready to encourage and forward their 
 weak (if fincere) attempts to return to Him : 
 behold the true Image of our Heavenly Fa- 
 ther, in the Father of the Prodigal, in the 
 Parable, Luk. xv. obferving him, in his re- 
 turn to him, while he was yet a great way 
 eff, with an eye of compajfion! running to 
 meet him ! and receiving him with the moft 
 
 endearing tendernefs ! Hear the joyful 
 
 found, finners : " As I live, faith the Lord 
 " God, I have no pleafure in the death of 
 ■* the wicked, but that the wicked turn from 
 •* his way and live : turn ye, turn ye, from 
 " your evil ways ; for why will ye die ? " 
 Hearken to the glad tidings brought us by 
 the Apoftles of our Lord and Saviour: 
 " God was in Chrift reconciling the world 
 w unto himfelf, not imputing their trefpaiTes 
 " unto them 3 2nd hath committed unto us 
 ** the word of reconciliation : now then, 
 " we are ambafladors for Chrift ; as though 
 " God did befeech you by us ; we pray you, 
 u in Chrift's ftead, be ye reconciled to 
 " God : ' ; let the discoveries of this tender 
 
 mercy 
 
T"4] 
 
 mercy gain your hearts, Tinners, and lead 
 you to repentance : lay hold of the encou- 
 ragement offered to you : come unto God by 
 Chrift Jefus : cotr.e unto Chrift ; and he will 
 give you rejl : take his yoke upon you, and learn 
 ofH\m, and you Jhqll find reft unto your fouls : 
 <; if the fon make you free, you fhall be 
 " free indeed : and, being free from fin, 
 <c and become the fervants of God, you {half 
 ** have your fruit unto holinefs, and the end 
 " everlafting life; through Jefus Chrift our 
 " Lord." 
 
 But, I cannot think of leaving this Ar- 
 gument, without fome proper Application 
 of what has been faid upon it, to thofe who, 
 by a timely Pvcpentance and Faith in. God 
 through Jefus Chrift, have happily entered 
 upon a Religious and virtuous life. I may 
 content myfelf, with referring you to what 
 I have laid in the beginning of this treatife, 
 concerning the improvement you may make 
 of this Argument fur your Comfort * : as I 
 have alfo thee pointed at the improvement 
 you are to make of it for your excitement 
 to your Dutyf. Reft not, (hen, fatisfied 
 with any thing you have yet attained to in 
 Religion ; but be ftUl following after further 
 improvements : u leaving the principles of 
 u the Doctrine of Chrift ; let us go on unto 
 ** perfection :" not only " be itedfaft and 
 <4 unmoveable, but always abounding in the 
 
 * See pag. 4. \ See alfo pag. 28, &c. and 72. 
 
 " work 
 
[n 5 ] 
 
 " work of the Lord : grow in grace, and in 
 " the knowledge of God, and our Saviour 
 <c Jefus Chrift :" conftantly afpire after the 
 preateft Perfection of Holinefs and gjoodnefs. 
 And now, to animate and direct, your efforts 
 this way, I (hall fet before you fome Cha- 
 racters of the Improved^ or (in the (Hie of 
 Grace) the P erf eel Saint; whereby He is 
 di(iingui(hed from thofe who are weak in 
 Faith) Babes in Chrijl, and unfiiful in the 
 ivo d of right eon fnefs. They are thefe : the 
 purity of the Principle whence His obedience 
 flows : the intenfenefs and vigour of the heart, 
 in the performance of Duty: uniformity, as 
 to the feveral Branches of Piety and Good- 
 nefs : conjlancy and jledfaftnefs, in oppofition 
 to ficklenefs and wavering : continual afpir- 
 ing after the utmo/f perfection in Holinefs : 
 and, to crown all, a growing Humility. 
 
 i. The purity of the principle, whence 
 His obedience flows. The improved, the 
 perfect, Saint obeys God, as the Beft M after, 
 not from a principle of flavifj fear ; or, for 
 the fake of Rewards foreign to the Pleafure 
 of His fervice ; but from Love to Him and 
 to His fervice itfelf. The fupreme Love of 
 God, for the perfectly amiable Excellencies 
 of His Nature, is the prevailing difpofition 
 of his foul : a Love which purfues no other 
 enjoyment, than the fatisfaction of beholding 
 and refembling the beloved Object. He rifes 
 fuperior to all fenfible and earthly images of 
 4 the 
 
|>6] 
 
 the Heavenly glories and joys ; and enters 
 into direct views and fore-tajies of the real 
 enjoyments above ; beholding the Divine glo- 
 ry j being fatisfied with His likenefs, and wkh 
 the moft full fenfe of His Favour : this is 
 the Heaven he feeks : the worft Hell he 
 dreads, is to be banifhed for ever from God's 
 blifsful prefcnce ; and therefore, he has a 
 hearty abhorrence of every departure from the 
 living God. " The Law of his God is in 
 " his Heart : he rejoices in the way of His 
 " teftimonies;" as well as in the end it leads 
 to : his Duty, far from being the tafk and 
 burden^ is the^ and comfort of his life ; and 
 he would chufe it, as fuch, though he had 
 no life hereafter to look for, or could be 
 lure of coming to it a fhorter way. Hence 
 arifes, 
 
 2. The interfenefs and vigour of his heart, 
 in the performance of Duty. His Devotion 
 is ftrong and lively : his brotherly Love fer- 
 vent and active. In Prayer, he pours out 
 his heart before God : he obtains an eafe from 
 his burdens, by cajling them upon the Lord, 
 who cares for him : he derives a cheerfuinefs 
 to his foul, to fet about every duty, from 
 his calling in All-mighty aids: he gives the 
 ftrongeft vent to the feelings of his generous 
 Heart, in intercefjions for all men ; recom- 
 mending them to His care who can make 
 all bleifings abound to them. He Praifes God, 
 withy^/i^Heart and Lips: the inward melody 
 
 of 
 
[ "7] 
 ofpraife is delightful to his foul. He re^oiceth 
 in God's JVord, as one that findeth great f foil. 
 He remembers His wonderful Love in our 
 Redemption, with returns of the higheft 
 Love and Gratitude ; and the pureit Chari- 
 ty, animated by the Divine Example. He 
 des good, as he has opportunity, to all men ; 
 and does it with the moft hearty good- will : 
 he is zealous of good works ; and has it for his 
 meat and drink to do the will of his Heavenly 
 Father, Hence flows, 
 
 3. Unifnnity, as to the feveral branches 
 of Duty. He has a " refpedt to all God's 
 " commandments :" he " cleanfes himfelf 
 " from all filth inefs of the fiem and fpirit ; 
 ** perfecting Hoi inefs in the fear of God." He 
 regularly performs the duties of Divine Wor- 
 ship ; from a prevailing regard to the valu- 
 able Purpofe of them, his improvement in a 
 conformity to God in that Moral excellency 
 he adores. Nor does he think, he is then 
 only employed in the Service of God, when 
 he is going about the Duties of immediate 
 WoHhip ; but reckons he exercifes Devo- 
 tion, for the valuable Purpofe of it, when, 
 from an habitual regard to God, he goes 
 about the duties of his honed Calling in life, 
 and of the feveral Stations and Relations in 
 which he is placed, fo as to pleafe and re- 
 iemble Him, who exercifes loving- kindnefs 
 and righteonfnefs in the Earth, and delights in 
 thefe things. Even his diverfions are fanfii- 
 
 fiedy 
 
[i.8] 
 fiei, in their intention ; and are made Tub- 
 iervient to his more important employments. 
 He is holy in all manner of cctwerfation. 
 
 4. He is con !i ant and lied f aft in the ways 
 of gpodnefsr. He has got, in a good mea- 
 iure, above thefe Temptations that former- 
 ly turned Him afide; fo that thev even ceafe 
 to be temptations to him : he cifdains the 
 iow gratifications of fenfe, that come in 
 competition with the fuperior Jovs of a good 
 Heart : he defpifes the gams of unrighteovf- 
 nejs ; reckoning that one grain of inward 
 v.crtb excels them all : he contemns the ho- 
 nours that are of men only ; having his heart 
 fet upon that honour which is of God: welcome 
 fo him the lodes and troubles of this life; 
 when ordered for him by the Wifdom of his 
 Heavenly Father (he knows) for his good: he 
 glories even in tribulations - y knowing that tri- 
 bidation worketh patience^ and patience expert- 
 tnce, and experience hope, even that hope which 
 rnakcih not rfha?ned : Rom. v. 3, &c. for this 
 caufe he fainteth not; but though the outtvard 
 man jail, the inward man is reneixed day by 
 day. This is another Character of the per- 
 fa' m 
 
 5.. He continually afpi res after the utmoft 
 perfection in Holinefs : his Love to the un- 
 tainted perfection of Kolinefs and goodnefs, 
 in the bleiTed God, animates him to afpire 
 after the utmoft Refemblance to Him : he 
 itudies to be per f eel y as his Heavenly Father 
 
 is 
 
[ "9] 
 
 is perficl : forgetting thofe things that are be- 
 hind, and reaching firth to thoje things which 
 are before ; he prefies towards the mark, for 
 the prize of the high calling of God in Chrijl 
 jfefius. And, 
 
 6. All is beautified and adorned by a 
 grawirtg Humility. The further he goes, in 
 Vital Religion ; the more he is fenfible of 
 the exceeding breadth of God's Command- 
 ment *, and of his own imperfections and 
 defects : the improved Saint has a flronger 
 fenfe of the odioufnefs of thofe fins of infir- 
 mity, which itill cleave to him; than he 
 formerlv had of groffer acts of yAckedmfi , 
 as the fmalieft (pots, on a clear and bright 
 Mirror, do ftrongly appear. Former expe- 
 rience has thoroughly convinced him, that 
 he has no foundation of fecurity in himfeif : 
 and therefore, he exercifes a conftant hum- 
 ble dependance en the grace that is in Chriji 
 fefius ; and whatever he does, does all in His 
 name ; giving thanks to God and the Father by 
 Him. He heed fully watches over his own 
 heart ; and is conltantly on his guard againft 
 thofe remains of irregular pafiions and appe- 
 tites, which he Hill finds there : under thefe 
 he groans, being burdened ; and longs for the 
 day? when he fhall put off this earthly Taber- 
 nacle \ fhall get loofe from this vain World; 
 /hall fhake off thefe fitters ; and his freed 
 Spirit fhall be with God, and the glorious 
 * Pf. cxix, 96, 
 
 He. 
 
[120] 
 Redeemer ; with the innumerable company of 
 Angeh and the Spirits of jufl men made per- 
 fect ^ to {hare in their perfection and joy, 
 and bear a part in their Heavenly Melody. 
 
 What an Amiable Character does this 
 appear, even in the rudeft Draught ©fit! 
 how well worth our reaching fo'th to [ and 
 what is there, in ail this, but what a Chri- 
 stian, by Divine Grace, in a way of faith- 
 ful watchfulnefs and conftant efforts, may 
 attain to ? At the fame time, how far do 
 the bulky even of fincere Chriftians, come 
 fhort of it? how fenfible will the bejl of 
 them be that they do fo ? but, however far 
 behind, we may follow after. Let it be 
 your fingle aim, Chriftians, in the ufe of 
 nil the means cf grace, to become Perfect in 
 Holinefs. Do not defpife or neglect any 
 oY thofe means which the Wifdom of God 
 has prescribed to You ; nor vainly reckon 
 Yourfelves above them : neither reft on the 
 molt diligent attendance upon them ; with- 
 out a prevailing regard to the great End of 
 them, Your improvement in Divine Know- 
 ledge and true Goodnefs. Exercife a con- 
 ftant humble Dependance upon the God of 
 gII grace ; and make frequent and %arneft 
 applications to Him by Prayer, in the name 
 of the blefTed Mediator, for His necefTary 
 Aids : make thefe humble applications, too, 
 with a joyful confidence, " that He, who 
 * c hath begun a good work in You, will 
 
 " perform 
 
[121 ]• 
 
 £c perform it until the day of Tefus Chrift :*' 
 be not difcouraged ; nor think that the 
 heights of Devotion and Goodncfs of a per- 
 fctt Saint are too high for You to afpirc 
 after: do not fit down, making lazy com- 
 plaints y or lay Yourfelves open to difcoura- 
 glng Spies of the Heavenlv Canaan ; nor prove 
 fuch to Yourfelves : do not meafure the 
 power of Divine Grace, or the heights a 
 Vigorous Saint may reach to, by the lan- 
 guid carelefnefs and inactivity of very imper- 
 f eel Saints, if they maybe allowed to be Saints 
 at all! give not way to defpondency ; but 
 up, and be doing, and the Lord will be 
 with You. The further You go on ; the 
 more will You find 9 that Chrift's yoke is eafy 
 and his burden is light , the more will You 
 feel of that peace and pleafure which is in 
 *// the ivays of IVifdom : and thus will Your 
 path be as the Jh'.ning Light , that fhineth 
 more and more unto the Perfect Day. 
 
 M Charity 
 
Charity the End of the Co rnmandmnt ; 
 or, Univerfal Love the Befign of 
 Chriftianity. 
 
 SERMON 
 
 Preached at the 
 
 OLD-JEWRY, 
 
 APRIL 19, 1731. 
 
 For the Benefit of the Charity- 
 School in Crutched-Fryars. 
 
 By WILLIAM WISHART, D. D. 
 
 The Second Edition corrected. 
 
[ i 2 5J 
 
 i Tim. i. 5. 
 
 Now the End of the Commandment is Charity^ 
 out of a pure Hearty and of a good Con- 
 fcience*, and of Faith unfeigned. 
 
 1? H y IS the diftinguiming character of 
 a rational Being, that he acfo for 
 
 -*- an end ; has fome purpofe in view 
 in every thing he does : and the only way 
 to the juft and regular conduct of life, is to 
 have One fettled and regular aim ; which, 
 once well fixed, mull be fteddily kept to, 
 and all our other views and defigns brought 
 into fubjeciion and fubordination to it. 
 
 To find what fhould be the great end in 
 life for fuch rational creatures as we are ; 
 we may either enquire into the powers and 
 capacities of human nature, or confider the 
 difcoveries our infinitely great and good 
 Creator may have given us of his will : 
 and certainly, if he has been pleafed to give 
 us any revelation of his will for our hap- 
 pinefs, an enquiry into the great purpofe of 
 that revelation mull: be one lure way of 
 difcovering v/hat is our chief end ; what is 
 that greateft perfection of our nature we are 
 confrantly to aim at ; as well as what are 
 the moft proper means of attaining it. 
 
 M 3 As 
 
[126] 
 
 As the Chriftian revelation contains the 
 moft full and perfect difcovery of the will 
 of God for the happinefs of mankind ; the 
 great and main purpofe of that revelation 
 is chiefly to be confider'd and regarded, in 
 order to determine what mould be our main 
 end in life. 
 
 To a well difpofed mind it muft be a 
 molt agreeable and entertaining piece of 
 fpeculation, to difcern and obferve the beau- 
 tiful fubordination of one thing to another, 
 and of every thing to that which is chief 
 and principal, in the Chriftian inftitution : 
 'tis however far from being a matter of 
 meer fpeculation, rightly to underftand the 
 main end and defign of Religion and Chrif- 
 tianity ; but it is, of all things, of the 
 greateft importance, and moft extenfive ufe, 
 in practice ; as the want of fuch a right un- 
 derstanding is the fource of the moft grofs and 
 dangerous miftakes in the conduct of life. 
 
 The common miftake to which the folly 
 and fuperftition of men, in all ages, has 
 Jed them, is to over-value things of lefter 
 importance in Religion, in comparifon with 
 greater -, to fubftitute the means in place of 
 the end - 3 or to reft on thefe^ as in them- 
 felves fufficicnt. Now, if in any cafe, the 
 worth and excellency of means lies in their 
 fubferviency to the end, whence the}/ de- 
 rive their value ; there can hardly be a grof- 
 fer blunder in practice) than to fubftitute 
 
 the 
 
[127] 
 
 the means in place of the end ; or to ufe 
 them otherwife than with regard, and in 
 fubferviency, to it. 
 
 But, if we once juftly fix the main end 
 of the Chriftian inftitution ; a due regard 
 to that will lead us to a right understanding 
 of the comparative worth and excellency of 
 the feveral things contained in it ; will di- 
 rect us what we ought chiefly to be con- 
 cerned about, and mould have in our view, 
 in our ufe of all the means Chriftianity 
 points out to us ; will lead us to the jufteft 
 rule of Charity, and the moft proper terms 
 of Chriftian communion ; and will furnifh. 
 us with the trueft teft whereby to examine 
 ourfelves, whether we comply with the 
 great defign of the golpel : concerning all 
 which points profefs'd Chriftians in all ages, 
 and even many of the guides and leaders of 
 the Chriftian Church, have fallen inte 
 wretched miftakes : in fine, a juft confide- 
 ration of the main end of Chriftianity will 
 afford us an amiable and engaging view of 
 its excellency, to recommend it to our 
 hearty love and reception. 
 
 This is therefore a moft important en- 
 quiry, what is the main end and defign of 
 the Chriftian institution ? and we have a 
 plain anfwer to it, in exprefs terms, in my 
 text : the ej:d of the Commandment is cha* 
 rity, &e. 
 
 By 
 
[.28] 
 
 By the commandment here, feme interpre- 
 ters underftand the moral part of the law of 
 Mfes : but I conceive 'tis more agrc e 
 to the purpofe of the Apoftle to underftand 
 it of the Chriftian inftitution. Ke is here 
 putting Timothy in mind cf the charge he 
 had given him to guard againft the intro- 
 ducing of new doctrines into the Chriftian 
 Church : and to enable him the better (fo 
 execute that charge, he gives him this 
 of the defign of Chriftianitv, a [nerving 
 from which is the fource of the grofleft er- 
 rors ; he gives him this key, as it were, 
 into the whole chriftian inftitution ; the end 
 cf the commandment^ cr of the injiit'tin^ 
 charpe, * or appointment, as the original 
 word fignifles, is Charity, &c. Where 
 ianity is confidered as an inftitution 
 of Heaven, enforced by divine authority ; 
 and the end of it is declared to be Charity 
 &c. 
 
 In difcourfmg on this argument, I pro- 
 pofe ; in the 
 
 Firft place, to explain the nature of that 
 Charity, here fpoken of. 
 
 Secondly, to iiluftrate the Principle, that 
 this Charity is the end of Chrifi ianity. 
 
 And Thirdly, to make fome improve- 
 ment of this principle ; and draw fome pro- 
 per conclufions from it. 
 
 * See Ver. iS. 
 
 Firft, 
 
[ '2 9 ] 
 
 Firft, then, I am to (how, what is this 
 Charity which is here declared to be the end 
 of the commandment. 
 
 The word Charity in common fpeech is 
 ufed in a narrow fenfe, to exprefs only fome 
 one branch of that extenfive Charity which 
 is the end of the commandment : fometimes, 
 bounty to the poor ; fometimes a favourable 
 opinion of our neighbours : both thefe are 
 particular exercifes of that Charity here 
 fpoken of; but neither any one of them, 
 nor both of them together, are comprehen- 
 five of the whole of that Charity which is 
 the end of the commandment. The origi- 
 nal word which here, and in other places * 
 is rendered Charity, might as well be ren- 
 dered Love. Now this Love includes in it, 
 Univerfal Benevolence ; and the prevailing 
 Love of Goodnefs. 
 
 1. This Love includes in it, Univerfal 
 Benevolence; or a kind affection towards 
 all rational Beings, particularly towards 
 thofe of our own kind, with whom we 
 have a fpeciai connection, and to whom we 
 have fpeciai opportunities to be beneficial ; 
 fuch a kind affection as makes us fmcerely 
 and heartily defire their welfare and happi- 
 nefs, as we do our own ; and readily pro- 
 mote it, if it is in our power j or if any 
 
 * 1 Cor. xiii. throughout, and xiv. 1, 
 
t *3° J 
 
 one's happinefs is fo perfect and hVd that 
 it cannot be increafed or promoted by us, 
 to be well-affected towards it, and rejoice 
 in it. In like manner, as our felf-love leads 
 us to confult our own happinefs ; our love 
 to others lies in our being well-affected to 
 theirs, And, this gocd-will, and affection 
 to the happinefs of other?, muff not be con- 
 fined to thofe of our own kind, but extend- 
 ed to the whole rational world ; awd muft 
 rife to the greateft joy in the perfect and 
 unalterable happinefs of the fupreme mind, 
 the Head and Father of the Rational Sy- 
 ftem. 
 
 This is the principle of Goodnefs or Be- 
 nevolence ; fo far as it may be fuppofed in 
 the mind antecedent to all reflection on what 
 pauses within, all contemplation of our own 
 affections and actions, ail fenfe of inward 
 beauty and deformity. 
 
 That there is fuch a difpofltion of Bene- 
 volence or focial affection in Human Na- 
 ture, independent of all deliberate views 
 of felf-intereft ; and exerting itfelf oft-times 
 without any profpect of advantage to our- 
 felves, is a point which may indeed be art- 
 fully and plaufiblv difputed by a fort of fa- 
 fhionable Moralifts, who are for new-mold- 
 ing the human heart ; and making a Mo- 
 ral World of their own, as a certain philo- 
 fopher attempted to do a Natural one ; by 
 refolving all the fprings of action in our 
 
 breafts 
 
breafts into either a rafh and hafty, or a 
 cool and deliberate ielfifhnefs : but every 
 plain man is fenfible of fuch a benevolent 
 principle in himfelf ; who can, with an ho- 
 neft heart, fay to his neighbour, / am glad 
 to fee you well : every one may be fenfible of 
 it, who will reflect what an immediate un- 
 cafinefs he feels upon behoiding a fellow- 
 creature in pain or calamity ; what an 
 immediate joy he feels on beholding others 
 happy around him, efpeciaily if it is by 
 his means -, without being confeious to 
 himfelf of any fuch felhfh reflections as 
 thofe Philofophers would rtfolve this joy or 
 uneafinefs into ; and who, withal confiders 
 what force in the mind that fympathizing 
 fenfe has, when the mind is under no byafs 
 from the view of feme private good inter- 
 fering with the good of others. But, 
 
 2. This Love includes in it the Love of 
 the difpofition of Goodnefs and Kindnefs it- 
 felf, flowing from a fenfe of the beauty and 
 amiablenefs of it. There is a pafTage in 
 the Prophecies of Micah ; vith Chap, and 
 8th ver. which plainly leads to this thought ; 
 where the Prophet mentions, among the 
 things that are good, and which the Lord 
 requires of us, to love Mercy. 'Tis the 
 property of human nature, that man is not 
 only capable of difcerning thofe outward 
 objects which fall under his fenfes ; and of 
 a liking, or averfion, to them \ but he is 
 
 alfo 
 
[ *3 2 ] 
 alfo capable of reflecting on his own mind ; 
 taking a view of his own inward affections 5 
 difcerning a good or ill within, in the tem- 
 per of the mind ; and of loving good affec- 
 tions, and hating evil ones. And, as kind- 
 nefs and benevolence is the moft ami- 
 able affection of the Soul ; the jufteft prin- 
 ciple of the exercife of it is the prevailing 
 Love of mercy and kindnefs : this is the 
 moft ftrong and fteddy principle of the ex- 
 ercife of goodnefs, when the difpofition it- 
 felf is lov'd, and from love to it is che- 
 rifhed in the Soul. 
 
 We may difcern fomething of the beauty 
 and amiablenefs of goodnefs and kindnefs, 
 companion and generofity, by reflecting upon 
 our own minds when we are at any time 
 remarkably affected that way : we may 
 have a moft confpicuous and affecting view 
 of it, in beholding a Character remarkably 
 good and generous fet forth to obfervation. 
 If we'll catch ourfelves in the natural ex- 
 curfions of our thoughts, and the play of 
 our own hearts, even in the moft eafy and 
 carelefs hours ; we {hall find our minds of- 
 ten employ'd in forming fuch characters : 
 the moft elegant pens have (hewn the great- 
 eft art in this way : in the view of fuch an 
 amiable form 'tis natural for the heart to 
 take part ; and to feel the moft lively 
 touches of the love of goodnefs 5 to be 
 interefted in it, and engaged for it : the 
 
 force 
 
[ i$3 1 
 
 force of fuch a view is confpicuous even on 
 the mod vicious and abandon'd perfons ; 
 who, in viewing fuch a character, are apt 
 to be touch'd with remorfe for forfaken 
 Virtue ; and can hardly efcape feeling fome 
 inward admiration of what they behold, 
 and forming fome fecret wifhes that fuch a 
 character and fuch actions were their own. 
 And the more of goodnefs and kindnefs 
 there be in any character, the more amiable 
 and engaging is it : the contemplation and 
 love of fuch a fair form of virtue tends na- 
 turally, and even infenfibly, to ftrengthen 
 the difpofition of goodnefs in ourfelves. 
 And, if goodnefs, wherever it appears, 
 commands efteem and love, according to 
 the degree of it; and is naturally view'd 
 with pleafure ; it muft certainly be fupreme- 
 ]y amiable in its higheft perfection and 
 brighteft luftre, in the blelTed Gcd the Fa- 
 ther of Mercies, who is Love, and who 
 delights in mercy. 
 
 Now, this love of goodnefs is the ftrong- 
 eft principle of the exercife of it ; and ferves 
 to fecure the conftancy of it : this principle 
 of a deliberate and prevailing love of good- 
 nefs and kindnefs is not fo liable to be fliaken, 
 by innumerable occurrences that will fpoil 
 a meer fweetnefs of temper : the more our 
 goodnefs grows into a fixed habit and prin- 
 ciple; the more able will it be to over-ba- 
 lance the force of oppofite affections, and 
 N ftand 
 
[134] 
 ftand proof againft thofe hafty failles of paf- 
 fion, which the fweeteft and kindeft tem- 
 per is liable to be overcome bv, where kind- 
 nefs is from temper and inftinct meerlv, 
 and not from deliberate choice and a fettled 
 principle. 
 
 And thus I have fhewn what is contained 
 in that Love the Apoftle here fpeaks of. 
 But the nature of it may be yet further il- 
 luftrated, by mentioning i'ome properties of 
 it. And, 
 
 [i.] This Love muft be the prevailing 
 and governing principle in the heart. Our 
 other affections muft be brought into fub- 
 jeclion to it, and under the government of 
 4t : and thofe unnatural paffions, and ex- 
 ceffes of our felf- affections, that are contrary 
 to it, muft be rooted out, and put far from 
 us. 
 
 [2.] 'Tis an univerfal and extenfive Love. 
 Not confined by narrow and particular di- 
 ftinclions, (tho' in a fpecial manner exer- 
 cifed towards thofe with whom we are join- 
 ed by fpecial ties) but extended to all man- 
 kind. Nay, our Love muft not be con- 
 fin'd even to thofe of bur own kind : but 
 we muft be well-affected to the common 
 and univerfal good of the whole rational 
 world : and this exercife of Love opens a 
 joy to the mind that is poffeffed of juft no- 
 tions of God ; from the fatisfaclion it 
 has, that this general good and happi- 
 
 nefs 
 
[ '.35 ] 
 
 nefs is fecured, amidft all events, by the 
 perfectly good, wife, and powerful ad- 
 miniftration of the Univerfal Governor 
 of the world. Nor muft our Love be 
 confined to the inferior and created part 
 of the rational fyftem : but it muft rife 
 to the higheft efteem of, and delight in, 
 God, the Head and Father of it ; whofe 
 character is, the Perfection of Goodnefs, 
 join'd with thole other properties which 
 ferve to fecure the fuccefsful, extenfive, and 
 perpetual exercife of it : it muft rife to the 
 pureft joy, in the perfect and unalterable 
 happinefs of that Being, whofe character 
 the truly good and generous mind (lands 
 beft affected to ; an entire good affection to 
 his perfectly wife and good adminiftration j 
 and an acquiefcence in every part of his 
 difpofal of things. Thus our Love muft 
 be extenfive and univerfal. But yet it is to 
 be obferv'd ; that the Holy Scriptures, in. 
 defcribing the exercife of this Love, do 
 particularly infift upon the feveral exercifjs 
 of it towards thofe of our fellow-creatures 
 with whom we live and converfe ; and to 
 whom we have opportunity to be beneficial 
 by it. And this may be for thefetwo reafons. 
 I. Becaufe the exercife of our Love towards 
 them is the fpecial proof and tryal of the 
 fmcerity of it : 'tis eafy to pretend to love 
 in cafes where there is no opportunity to 
 
 N % ' £Ut 
 
[i36] 
 
 put that pretence to the tryal ; by beftow- 
 ing benefits on him whom we pretend to 
 love, at any trouble or expence to ourfelves, 
 or with the crofling of our felf-appetites : 
 but the proof of our Love lies in the exer- 
 ctfe cf it towards thofe to whom we can be 
 beneficial. 2. Becaufe the true love of 
 God is no other than the higheff. exercife 
 of that fame principle of benevolence and 
 the love of goodnefs, which leads us to be 
 kind and beneficent to our fellow-creatures : 
 namely, as it is exercis'd towards a Being 
 of perfect and unalterable goodnefs, the 
 KeaJ and Father of the rational creation ; 
 by whofe wife and good government the 
 univerfal good and general happinefs is fe- 
 cured ; in which is included the particular 
 happinefs cf all thofe whofe Souls, by the 
 means his infinite wifdcm and goodnefs has 
 been pleafed to afford them, are form'd 
 into the temper of blifs, and fitted to enter 
 into the joy of the Lord. And our Love 
 to God is not only to be exercifed in thofe 
 inward acts of efteem and admiration, de- 
 light and joy, above-mentioned ; but alfo 
 in concurring with the defigns of his good- 
 nefs ; and ill fubflantial and beneficial ef- 
 fect? ; not to him indeed, to whom we 
 cannot be profitable, but to thofe to whom 
 he requires us to do good as we love Him. 
 For, 
 
 [3-3 
 
[ m i 
 
 [5. J That Love which is the end of the 
 
 commandment is an active and operative 
 Principle. So far as it prevails in the Soul, 
 it will be exerted not in faint wifhes and in- 
 effectual defires of the welfare of others ; 
 but will prompt us to do them real bene- 
 fits, as we have opportunity ; and the beft 
 in our power : it will make us heartily de- 
 fire, and readily promote, the happinefs of 
 others, as our own ; rejoice in their welfare, 
 and fympathize with them under their 
 wants and calamities : in a word, it will 
 exert itfelf in thofe feveral amiable exercifes 
 of Love beautifully defcribed by the Apof- 
 tle, 1 Cor. xiii. 4 — 8. Charity fujfereth long^ 
 and is kind^ 6cc. 
 
 But I mull not omit to take fome no- 
 tice of the properties of this Charity, or 
 Love, mentioned in my text. 
 
 'Tis Charity out of a -pure heart : or Love 
 without dijjimulation * ; fincere and entire : 
 the feveral exercifes of it proceeding from 
 an inward and prevailing principle of Good- 
 fiefs in the Soul. 
 
 'Tis Charity out of a good confcience : ex- 
 ercifed from a regard to the impartial judg- 
 ment of our own minds, and dictates of 
 our own hearts, under the juft awe and re- 
 verence of a higher tribunal ; and from a 
 concern to approve ourfelves to God who 
 
 * 5Lom. xii. 9^ 
 
 N 3 is 
 
[ '38] 
 is greater than our hearts ; that, our own 
 hearts not condemning us, we may have 
 confidence towards him.* 
 
 'Tis Charity out of faith unfeigned : ani- 
 mated by a firm and effectual belief of the 
 great truths of Religion and Chriftianity, 
 which have the moft direct influence and 
 tendency to promote the principle and ex- 
 ercife of love and goodnefs ; fuch a Faith 
 as proves its own fincerity and ftrength by 
 its working by Love. 
 
 This is that true Chriftian Charity^ or 
 Love, which is the end of the commandment , 
 or of the Chriftian inftitution : as I pro- 
 ceed now, in the 
 
 Second place, to fhow. 
 
 Some regard to the proper bounds of a 
 difcourfe of this nature obliges me to pals 
 over a number of beautiful paflages of Holy 
 Scripture ; where Love is exprefiy declared 
 to be of greateft importance in Religion ; 
 and at the fame time a fpecial ftrefs is laid 
 on the exercife of brotherly love, kincfnefs 
 and beneficence, as the fpecial proof of the 
 fincerity of our goodnefs : paflages contain- 
 ed not only in the clearer difcovery of God's 
 will for our happinefs in the New Tefta- 
 ment ; but alfo in the revelations given by 
 his holy Prophets under the Old Teftament 
 
 * i Jo. iii, iS----2a. 
 
 difpenfation ; 
 
C 139 1 
 
 difpenfation; when multitudes of externa 
 and ceremonial obfervances in religion were 
 in ufe, beyond what are now in the better 
 times of reformation ; which yet are, even 
 there, declared to be of no avail in the 
 fight of God, but defpifed and hated by 
 him, without true goodnefs, mercy and 
 beneficence.* I fhall only take particular 
 notice, that it is exprefly declared that, in 
 Chrift Jefus the great thing which is of 
 avail is Faith that worketh by Love + : that 
 Charity, exercis'd in a way of mercy and 
 companion to our neighbours, particularly 
 fuch as are in fpecial circumftances of di- 
 ftrefs and exigency, and preferved pure from 
 the contagion of worldly lufts ; is exprefly 
 declared to be pure and unde filed Religion % : 
 and in fine ; that Love, particularly de- 
 fcribed as exercis'd in a way of kindnefs 
 and beneficence to our fellow-creatures, has 
 the preference given to it ; not only before 
 the moft mining natural endowments, but 
 alfo the greater!: pretences to Religion, and 
 the moft extraordinary fupernatural gifts ; 
 and even before Faith and Hope, the other 
 moft necefTary Graces of the Chriftian life; 
 as the end is preferr'd to the means ^. 
 And thus much (hall fufEce concerning ex- 
 
 * See Levit. xix. 18. Deut. vi. 5. Ifa. i. 10. 
 
 xviii. and lviii, 6, 7, 10. Am. v, 21 — --% c Mic. vi. 
 
 6 8. f Gal. v. 6. J Jam. i. 27. 
 
 \ 1 Cor. xiii, 
 
 prefs 
 
[ Ho] 
 prefs declarations of Holy Scripture, con- 
 curring with this of my text, that the end of 
 the commandment is Charity. 
 
 But nothing, methinks, can in a more 
 clear and fatisfying manner (how, that the 
 end of the Chriftian inftitution is Love; than 
 the confideration how evidently every thing 
 in it confpires to that end. 
 
 And here 'tis proper to confider, in the 
 Firft place, The difcoveries it gives us of 
 the nature and character of God ; the ftan- 
 dard of all moral perfection. Chriftianity 
 tends to fweeten our difpofltions, by the 
 moll amiable view of perfect Goodnefs and 
 Love reigning above, and animating the 
 whole conduct of the Governor of the 
 world : it raifes us to the love of the per- 
 fection of goodnefs, as a real object of our 
 affection ; and animates us by the glorious 
 example of God, to afpire after a refem- 
 blance to Him in goodnefs ; and to act in 
 concurrence with Him, in our place and 
 fphere, for promoting the defigns of his 
 goodnefs in the world. It raifes our minds 
 to the view of the perfection of goodnefs, 
 as reigning in Heaven, and influencing the 
 whole management of things in the Uni- 
 verfe : it (hows us that nothing in the world 
 is left to be conducted by blind Chance, or 
 inferior and imperfect fkill ; but every thing 
 managed according to the pwpofe of Him 
 
 ufofe 
 
[ -41 ] 
 
 whofe kingdom ruleth over all*, and who 
 worketh all things, after the counfel of his 
 cum wiil\ ; whofe wo^ks in all their variety 
 ot forms are J all made in wifdom, and made 
 very good §. 
 
 it gives us the moft engaging reprefen- 
 tation of the pure Goodnefs and difintereft- 
 ed Benevolence of the Deity. Shows us 
 that, as fury is net in him || ; and all thofe 
 dire and horrid palfions, that are the Hain 
 of any rational nature in which they are to 
 be found, are far removed from him : fo, 
 he has no narrow and particular intereft to 
 turn him afide, or make him ever fwerve, 
 from the exercife of the moft pure and 
 unbounded goodnefs and kindnefs ; being 
 infinitely perfect and happy, independent of 
 his creatures, and ftanding in need of no- 
 thing ; fo that he cannot be profited by our 
 righteoufnefs, neither can our wickednefs 
 hurt him-j-. 
 
 The Scripture defcribes to us his perfecY 
 gpodnefs, in characters full of condefcen- 
 fion to our capacities and ways of thinking ; 
 and therefore moft fuited to affec~T. our 
 minds : of old his name was proclaimed, 
 the Lord, the Lord God, merciful and graci- 
 ous, long-fuffering and abundant in go-dnefs 
 and truth, keeping mercy for thoufands, for_ 
 
 * Pf. ciii. 19. f Eph. i. 11. J Pf. civ. 24.. 
 
 § Gen.i. 31. J) Ifa. xxvii. 4. 4- Job xxxv, 
 
 6, 7 , 8. 
 
 giving 
 
[Hi] 
 
 giving iniquity and tranfgrejfon^ and fin * : 
 Ac the fame time we are told, that he will 
 by no means clear the guilty : his goodnefs is 
 not a partial and ungovern'd fondnefs ; but 
 is the extenfive goodnefs of the univerfal 
 Governor, and is always conducted in the. 
 particular exercifes of it by the molt con- 
 summate wifdom, and a prevailing regard 
 to the general good of the world ; and there- 
 fore the fanclions with which he has wifely 
 guarded thofe laws he has given to his rea- 
 fonable creatures for the good of his rational 
 kingdom, are not to be difpenfed with out 
 of weak and partial fondnefs; and for this 
 reafon the wicked and impenitent tranf- 
 greflbrs of thefe laws muft not pafs unpu- 
 nifhed ; nor can his goodnefs and wifdom 
 fuffer him to let his creation go to ruin, 
 and laws form'd for its good be fecurely 
 tranfgrefs'd, in partial favour to a wretch 
 who is the ftain of his glorious work. But 
 further, 
 
 The Scripture reprefents him to us as a 
 Being of the molt extenfive goodnefs and" 
 kindnefs : that he is good to ally and his ten- 
 der mercies are over all his works \ ; is kind 
 even to the unthankful and the evil % ; is the 
 preferver of man and of hcafi § ; is no ref- 
 pecler of perfons || ;. but is the Saviour of all 
 
 * Exod. xxxiv. 6, 7. f Pf. cxiv. 9. J Luke 
 Vi. 35. § Pf. xxxvi. 6. I) Afts-x. 34. 
 
 men 
 
 X 
 
['43 3 
 
 men, efpecially of thcfe that believe * ; that he 
 will have all men to he fated, and to come ta 
 the knowledge of the truth \ ; that he has no 
 pleafure in the death of the wicktd, but that 
 the wicked turn from his way and live J : He 
 is defcribed as the God of love and peace § -, 
 the God of patience and conflation |] ; merciful 
 and gracious, flow to anger, and plenteous in 
 mercy ** ; a father of the father lefs, a judge 
 of the widow f f ; the Saviour of the afflict- 
 ed %%, and the refuge of the oppreffed §§ s 
 He is the Father of Mercies and God of all 
 Comfort mi ; from whom every good and per - 
 feci gft comes***. 
 
 His goodnefs is moft fteddy and conftant : 
 his mercy endureth for ever f-j-f : 'tis not 
 confined within the bounds of time ; but 
 reaches to eternity, and extends to the be- 
 llowing of a happinefs which lafts through- 
 out eternal ages. 
 
 In a word, the Scripture fums up the cha- 
 racter of God in this one view, that He is 
 Love XXX ■' He is not only Good ; but Good- 
 nefs is the very notion of his nature ; and 
 there is nothing in him contrary to that 
 character. The Moral Perfections of God 
 may all be fummed up in this one view ; 
 
 * i Tim. iv. io. f i Tim. ii. 4. J Ezck. 
 xxxiii. ii. § 2 Cor. xiii. 11. j| Rom. xv. 5. 
 ** Pf. ciii. 8. -f f Pf. beviii. 5. XX Pf. xviii. 
 27. §§ Pf- ix. 9- HI) a Cor. i. 3. *** Jam. 
 i. 17. tff Pf. exxxvi. XXI 1 Jo. iv. 8, 16. 
 
 * the 
 
['4+] 
 
 the moji perfecl Goodnefs, regulated in its ex- 
 ercife by the mojl confummate and unerring 
 Wifdom: and his Natural Perfections are 
 amiable and adorable, as they are joined 
 with the perfection of Goodnefs, and ferve 
 to fecure the fuccefsful and perpetual exer- 
 cife of it : as he is every where prefent, 
 his goodnefs knows no bounds ; as he is al- 
 mighty, nothing can hinder the exercife 
 and the fuccefs of it ; and as he is ever- 
 lafting, his goodnefs and mercy endure for 
 ever : this is the beauty and glory of the 
 Lord ; for how great is his Goodnefs, and 
 how great is his Beauty • / This Goodnefs 
 gives a luftre and beauty to all the other 
 perfections of the Divine Nature ; and ftrips 
 them of that dread and terror, which would 
 otherwife attend them. And, if the per- 
 fection of Goodnefs is the great Glory of 
 the divine Nature ; fure a conformity to 
 Him in this character muft be the great- 
 eft Glory our rational natures can be ca- 
 pable of. 
 
 To conclude this head : The Scripture 
 declares to us that God delights in mercy f. 
 This character of G.d feems to me to lead 
 us to a view of the grand principle of the 
 Divine conduct : He acts under no awe of 
 a fuperior Authority, and from no narrow 
 views of Self-intereft ; but does always what 
 
 * Zech. i». 17. f Mic. vii. 18. 
 
 is 
 
f '45 J 
 is heft and fitted, from the moll pure and 
 perfect Love of Goodnefs. This charac- 
 ter likewife feems to lead us to fome view 
 of the Divine BlefTednefs and Happinefs : 
 He -has the moft pure and perfect delight 
 and joy in the perfection of Goodnefs ; and 
 is perfectly and unchangeably Happy, as he 
 is perfectly and unalterably Good : and, if 
 if we are Good like him, we mall be hap- 
 py like him too. In fine, this character of 
 God feems to fignify his Love to Goodnefs, 
 and Delight in it, wherever he beholds it : 
 and fure, if God loves goodnefs and de- 
 lights in mercy ; nothing can be more ac- 
 ceptable to him in us, than that we refera- 
 ble him in this character : that, as Pie is 
 good to all, and bis tender mercies are over all 
 bis Works, we alfo be good to all within our 
 reach and as far as our influence can ex- 
 tend ; and as his mercy endures for ever, that 
 we likewife never weary in well-doing, ne- 
 ver fwerve or depart frvm the paths of good- 
 nefs and mercy. 
 
 And this is the T mprovement which Chris- 
 tian ity particularly requires us to make of the 
 difcovery it gives us of the Goodnefs of 
 God. Namely, that we be allured and ani- 
 mated, by the view and fenfe of that Good- 
 nefs to which we are unfpeakably obliged, 
 to fet him before us as our great Pat- 
 tern 5 and be followers of Him as dear Cbil- 
 O drefti 
 
[146] 
 dren * ; ftudying to be per f eft as He is per- 
 feci, merciful as He is merciful f . 
 
 I might take notice, to this purpofe, of a 
 variety of precepts and directions of our 
 blefTed Saviour and his Apcities : which all 
 concur in moft earneftly recommending to 
 us Love and Goodnefs, particularly as they 
 are exercifed towards our fellow-creatures 
 and fellow-chriftians, in all the various in- 
 fiances of beneficence, forbearance, forgive- 
 nefs, condefcenfion and charity ; and which 
 recommend this Love to us as a thing of 
 the greateft importance, and in which much 
 of the Life of Religion and Chriftianity 
 lies ; as very comprehenfive of our prefent 
 Duty, and as the neceflary preparation and 
 difpofition for our future felicity. But this 
 branch of the Argument cannot fail to lie 
 open and obvious to any one who carefully 
 reads the New Teftament J. 
 
 But I muft take particular notice of what 
 is moil peculiar to the Chriftian inftitution; 
 as to the manner in which it difplays to us 
 
 the 
 
 * Eph. v. i. f Mat. v. 48. comp. with Luk. 
 
 vi . 36. \ Matt. v. 43—48. and v'u 14, 15. and 
 
 vii. 1, 2, 12. andxv'm. 21 35. and xxii. 37 40* 
 
 Mar. xi. 25, 26. and acii. 30, 31. Luk. vi. 27. 
 
 38. and ix. 5c, 56. and x. 27—37. J°« xiii - J 4» 
 
 '5 5 34> 35. and xv - I2 > *3> J 7- Afts xx - 35- 
 
 Rom. xii. 9 21. and xiii. 8, 9, 10, and xiv. 1. 15. 
 
 19. and xv. 1, 2. 1 Cor. xiii. Gal. v. 13, 14; 22, 
 »j« andy'LZ, I* Eph. iv. J, 2, 3j 31, 32. and 
 
[147] 
 
 the chara&er of God, as Love and Good- 
 nefs^ viz. that it gives us fomething upon 
 this head which goes beyond bare defcription ; 
 and is far more fitted to affect, our minds : 
 namely, as the Gofpel exhibits to our view 
 a glorious Work of God, in which his 
 Goodnefs and Mercy fhine forth moil illuf- 
 triouflv, in an exercife of them that parti- 
 cularly concerns us ; and in which His other 
 perfections are reprefented to us as joining 
 together for the accomplifhment of the De- 
 figns of the mofr. amazing Divine love and 
 tender mercy : namely, the work of our 
 redemption by Chrift Jefus. 
 
 The foundation of Chriftianity is laid in 
 the mofl glorious and eng3ging difplay of 
 the kindnefs and mercy of God our Saviour 
 towards men ; while they were Sinners *, 
 and thus in circumitances both wretched and 
 provoking; exceedingly landing in negu of. 
 mercy from God, but deferving none at his 
 hands. 
 
 When the Redeemer made his entry into 
 the world, the multitude of the heavenly 
 
 v. i, 2. Phil. ii. 1—3. Co!, iii. 12 15. 1 Thef. 
 
 iv. 9, xo. and v. 14, 15. 1 Tim. vi. 18. 2 Tim. 
 ii. 24— Tit. iii. 1, 2, 8. Heb. vi. 10. and x. 24. 
 and xii. 14. and xiii. 1, 2, 3 5 16. Ja. ii. 8, 13. and 
 
 iii. 13 18. 1 Pet. iii. 8-— 13. and iv. 8, 9, 10. 
 
 and v. 5. 2 Pet. i. 7. 1 Jo. ii. g, ic, it. and iii. 
 U---23. and iv, 7-— 21. 2 Jo. 5, 3 Jo, II. 
 * Rom. v. 8. 
 
 O 2 Hoft, 
 
[> 4 8] 
 Hoft, filled their Song of praife with Glory 
 to God in the highcji) en earth peace ^ good- 
 will towards men *. And this is the Sum of 
 the revelation of the Gofpel ; God fo loved 
 the world> that he gave his only begotten Son, 
 that whofoever be'iezeth in him Jkould not fe~ 
 rijb, but have ever lofting Lifef. And, be- 
 loved) fays the Apoftle, if God fo loved us, 
 Hoe ought alfo to hve one another \. 
 
 In the difcovery of this great myftery of 
 Divine Love; we behold Infinite Goodnefs 
 employing Infinite Wifdom and Almighty 
 Power in a way of Companion to wretched 
 men, and for bringing about their recovery 
 to purity and happinefs : we behold the Fa- 
 ther fending his only-begotten Son to fave 
 us ; and giving Him to be the propitiation for 
 cur Sins X ' we behold the Son of God veil- 
 ing his Glory, and appearing in the world 
 i \ iB likenefs of fmful flejh § : and, being 
 found in fajhim as a man, humbling himfelf 
 io deaths even the death of the Crofs ||, for 
 our Salvation and Happinefs. In this glo- 
 rious work the Divine Love and Goodnefs 
 fhines forth in its greateft luftre and glory : 
 and. the Dfher Perfections of the Divine na- 
 ture are exhibited to us, as ailing in con- 
 currence, for promoting the defigns of the 
 moft wonderful Love and tender Mercy. 
 
 * Luke ii. 14, f Jo- i;i - l6 . | 1 Jo. iv. ir. 
 % 1 Jo. iv. 10. § Rom. via. 3. |'| Phil. ii. 8. 
 
 This 
 
[ H9 ] 
 
 This is that Glory of the Lord, which by 
 the Gofpel we are given to behold ; and to 
 behold for this end, that by the engaging 
 and transforming view of it we may be 
 changed into the fame image from glory to 
 gkry, even as by the Spirit of the Lord*. 
 And, of what engaging force is the juft 
 view of this glory of Gcd^ to reconcile us 
 to God, and raife our Souls to the higheft 
 Love of Him ? Of what force is this great 
 example of Love to animate us to an imi- 
 tation of it? how glorious and engaging is 
 this Divine example of goodnefs ? and how 
 fhould our particular intereft in this exer- 
 cife of God's love further oblige us to imi- 
 tate it ? 
 
 The promoting of this difpofition of 
 Love and Goodnefs is likewife reprefented 
 as the great end of all the inftitutions of the 
 Chriftian worfhip. In general ; it is re- 
 prefented as the defign of a Miniftry in the 
 Church, to edify the body of Chrijl in Love ; 
 that /peaking the truth in Lovc y we may grow 
 up into him in all things ivho is the heady 
 even Chrijlf. I fhall only take particular 
 notice, how confpicuoufly this is the de- 
 fign of thofe pofitive Inftitutions of the 
 Chriftian worfhip, the two Sacraments. 
 The firft, Baptifm, contains a proper em- 
 blem of that change which is brought on 
 
 * 2 Cor, iii, i3. t Eph.iv» it, 15, 16. 
 
 O 3 the 
 
£i5°] 
 the minds of thofe who become true dif- 
 ciples of Jefus ; when, as the Apoftle Peter 
 expreffes it *, they purify their Souls by obey- 
 ing the truth through the Spirit ', to the un- 
 feigned Love of the Brethren : and therefore 
 plainly points out to us the obligations we 
 are under to love one another with a pure 
 heart fervently ; as being all Baptized ints 
 one Bodyj-. As to the other, the Lord's- 
 Supper ; the very outward action ufed in it 
 is a proper and natural fymbol of that mu- 
 tual Love and Charity, that common Friend- 
 fhip, which mould be among Chriftians of 
 all ranks and characters ; eating and drink- 
 ing together at the fame Table J, and, the 
 amazing and condefcending Love of the 
 Redeemer, there commemorated, cannot 
 be remembered as it ought ; without ani- 
 mating us to the like love, kindnefs 
 and benevolence, toward our neighbours. 
 Again, 
 
 One fpecial advantage of the Chrifuan 
 inftitution is, that it fets before us a perfect 
 example of Divine Virtue, exercifed in a 
 human character; the example of Jefus y 
 the Author and finijher of our Faith §. Now 
 his character was, that He went about doing 
 good\ ; that He loved us and gave himfelf 
 for us\ : and almoft in all places where the 
 
 * i Pet. i. 22. f i Cor- xii, 13. % 1 Cor. 
 x. 16, 17. § Heb. xii, 2. || Afts x. 38. 
 
 + Eph. v. 2. 
 
 example 
 
['5>J 
 example of Chrift is particularly propofcd 
 to our imitation, it is to recommend to us 
 Love and Benevolence, or fome of the So- 
 cial Virtues that are included in it and 
 fpring from the prevalency of it * : particu- 
 larly it is made ufe of,' to engage us to 
 abound in the grace of liberality ; as know- 
 ing the grace of out Lord "J ejus Chrljl, that 
 tho he was rial?, yet for our fakes he be- 
 came poor, that we through his poverty might 
 be rich f. Again, 
 
 When our blefled Saviour tells us on what 
 terms we mud be His difciples ; the firft 
 thing he infifts upon is felf-denial : If any 
 man will come after me let him deny biinfelf% ' 
 i. e. let him renounce thofe narrow and 
 felfifh principles, that are oppofite to uni- 
 verfal Love and Benevolence ; let him mor- 
 tify and fubdue his felfifh Appetites and Paf- 
 fions ; his defires of fenfual pleafure, of 
 worldly honour and glory, of worldly pro- 
 fit and gain, and even his love of life itfelf ; 
 let him bring all thefe under the govern- 
 ment of a prevailing principle of Good- 
 nefs. This is the firft lefTon of Jefus Chrift. 
 Again, 
 
 The character of Brotherly Love is what 
 ©ur blefTed Saviour pitches upon, as the 
 fhining and diftinguifhing mark by which 
 
 * See in feveral Paflages cited above, fag. 146 
 —147. f * c «r, yiii. 7> 9« % Matt, xvi. 24. 
 
 4 
 
[152] 
 
 all men are to know His difciples *. Our 
 title to the chara&er of Chriftians is, by 
 our blefled Saviour, put not upon the clear- 
 nefs of our beads, but on the honefty and 
 fincerity of our hearts ; not upon the exact- 
 nefs of our fpeculative notions in matters 
 of intricacy and nicety, but on the good- 
 nefs of our difpofitions ; particularly, our 
 being well-afie&ed towards thofe of our 
 own frame and nature, kindly difpofed to- 
 wards that Body of which we are members. 
 Again, 
 
 One fpecial mean by which Chriftianiry 
 excites us to all holy converfattGn and godii- 
 nefs f ; is, that it fets our accountablenefs 
 to God, as the Moral Governor of the 
 World, in the cleared and ftrongeft light : 
 it fets before us the awful folemnities of a 
 Great day of Judgment ; when we mufl 
 all appear before the judgment-feat of Chrifl y 
 that every one may receive the things done in 
 his body, according to, that he hath done, whe- 
 ther it be good or bad J. Now ; when that 
 great day fhall come, what account does 
 our Saviour and our Judge give us of the 
 procedure of it ? We may fee it, Matt, 
 xxv. 31 — -46. where there are two things 
 very remarkable to cur prefent purpofe. 
 1. That our Saviour reprefents himfelf at 
 
 » Jo. xiii. 35. f 2 Pet. iii, ii t | 2 Cor. v. 
 3*o, j j, and AQ, xvii, 30, 31, 
 
 the 
 
[«J3] 
 
 the day of judgment, as reckoning to his 
 own account the acts of kindnefs and mercy 
 we do to our Brethren in diftrefs and want, 
 whom he calls His Brethren ; he reckons 
 fuch acts of mercy to them, and even to 
 the lea/t and meaneft of them, done to him- 
 feif: I was an hungred, fays he, and ye gave 
 mi meat, Sec. for inafniuch as ye have done 
 it unto one of the Icaji of thefe my Brethren, 
 ye have done it unto me: and, in like man- 
 ner, he takes the refufal of fuch acts of kind- 
 nefs to them, as if we had refufed them to 
 himfeif. 2. That the fentence of our 
 Judge, receiving men to happinefs, or con- 
 demning them to mifery, is reprefented by 
 Himfeif to turn upon their having perform- 
 ed, or neglected, acts of mercy and kind- 
 nefs to their diftrefled and neceffitous Bre- 
 thren : He fays to them on his right hand, 
 Come ye blejfed of my Father, inherit the King- 
 dom, &c. for I was an hungred, and ye gave 
 me meat, &c. inafmu h as ye did it to — my 
 brethren : and to them on the left hand, he 
 fays, Depart from me, ye cur Jed, into ever- 
 lafiing jive —for I was an hungred, and ye 
 gave me no meat, &;c. inafmuch as ye did it not 
 to one of the leaji of thefe, &c. In fine, 
 
 Let us conlider the reprefentation the 
 Gof el gives us of that Life and bnmcrta- 
 iity, which is brought to light by it * ; of 
 
 2 Iim. i. 10. 
 
 that 
 
[i54] 
 that glorious and happy ftate in the other 
 world, which it calls us to afpire after, as 
 the End of our Faith and Hope : and we 
 fha!l find it reprefents the Perfection of 
 love, as the main ingredient in a State of 
 confummate Blifs, and the foundation of 
 the happinefs of that ftate : it raifes our 
 minds to a view of the amiabienefs of 
 goodnefs, and of the joys arinng from it ; by 
 fbme diftant profpect of its higher! exercife, 
 and moft perfect ftate. According to the 
 hints given to us by the Apoftles Paul * and 
 Johnf, we find that in the other world 
 prophecies Jhall fail, tongues Jhall ceafe, our 
 prefent knowledge Jhall vanijb away ; even 
 Faith and Hope fhall ceafe, and fhall be 
 fwallowed up in Sight and Enjoyment ; 
 and all thofe ordinances and means that 
 are calculated for the infirmities of our 
 prefent condition, and appointed for the 
 edifying of the body of Chrift in l^ove^ fhall 
 all be abolifhed, when Love is perfected ; 
 as the Scaffoldings in a building are pulled 
 down, when It is finiflied. But Charity^ 
 or Love, never faileth : It enters into the 
 Heavenly State ; there it receives its per- 
 fection ; and, being there made perfect, 
 maintains a perpetual and undifturbed fway 
 in the breads of all the members of that 
 exalted Society. There, the mod pure and 
 
 * i Cor. xiii. \ Rev. xxi 22. 
 
 perfect; 
 
[ -5< 3 
 perfect Love of God fhall for ever reign : 
 Love exercifed, not in ineffectual wifhes, 
 but the pureft joy in the perfect and unal- 
 terable Happinefs of that Being, whofe 
 character and government the glorified Scu! 
 ftands perfectly well affected to ; Love ex- 
 ercifed, not in a way of painful defires in 
 a ftate of ab fence from the Ltrd*^ but fulnefs 
 cf foy in his pre/encej. There (hall be the 
 moil: pure and perfect intercourfe of Love 
 and Kindnefs, among all the inhabitants of 
 the Heavenly manfions : Love and Kind- 
 nefs exercifed, not in a way of Sympathy 
 and Companion, under wants, weakneffes 
 and imperfections (which has a mixture of 
 Pain, tho' an over-balancing Pleafure, in 
 it) but the pureff. Joy in the perfection and 
 happinefs of one another. 
 
 And thus, from the Difcovery the Chrif- 
 tian Inftitution gives us of the character of 
 God ; from the view it affords us of his 
 Love and Goodnefs manifefted in our Re- 
 demption ; from the improvement it calls 
 us to make of this view and difcovery ; 
 from the con picuous defign of the feveral 
 inftitutions of the Chriftian worfhip ; from 
 the example of the bleffed Jefus ; from the 
 flrft I efTon he teaches his difciples ; from 
 the Mark he afiigns whereby all men are to 
 know them; from the reprefentation he 
 
 * s Cor, v. 6, f Pf, xvi. ex. 
 
 gives 
 
[»«♦] 
 
 gives us of the procedure of the great day 
 of Judgment ; and from the view the Goi- 
 pel opens to us of the Heavenly ftate : from 
 all this, methinks, it is abundantly evident; 
 that the End cf the Commandment is Charity : 
 that the great defign and purpofe of Chrif- 
 tianity is to form our Souls into the difpo- 
 fition of Love and Goodnefs ; and to train 
 us up to the perfection of it. I proceed now, 
 in ihe 
 
 Third Place, To make fome improve- 
 ment of this Principle ; and draw fome 
 proper and ufeful conclufions from it. 
 And, 
 
 i. From what hath been faid, w.e may fee 
 the Goodnefs of that God we ferve ; and 
 the excellency of that Religion we profefs. 
 
 The goodnefs of God is no lefs confpi- 
 cuous in the Laws and Commands he has 
 given to us ; than in his other works, and 
 the reft of his merciful conduct towards 
 us : yea more, than in the ordinary con- 
 duct of his Providence : He bath magnified 
 his word above all his name *. In the or- 
 dinary conduct; of his Providence, he mows 
 his care of our Bodies, in continually do- 
 ing them good : but in his Laws and Infti- 
 tutions he {hows himfelf the Father of our 
 Spirits, the kind Parent of human Society ; 
 
 * Pf, cxxxviii. z, 
 
 in 
 
[157] 
 in giving Laws intircly calculated for the 
 perfection and happinefs of our Souls, and 
 fcT the peace and welfare of Society ; 
 which is evident and conspicuous from this, 
 that the end of his commands is Love. Sure 
 then, none of his Inftitutions can be meer 
 arbitrary Injunctions ; but are all proper 
 Means, known to be To by that infinite 
 wifdom which prefcribes them, for attain- 
 ing to the bell and molt valuable End. 
 The difpofition of Love and Goodnefs ; 
 how happy a difpofition is it for the Soul 
 that is poflefled of it ! Effectually baniming 
 fo far as it obtains the Sway, all thofe fret- 
 ful and tormenting paflions which ruffle the 
 temper, and gall the mind, and render the 
 inward frame uneafy and unquiet; and, on 
 the contrary, producing a fweetnefs of dif- 
 pofition, an inward tranquility, and a Sa- 
 tisfaction and joy rooted in the temper of 
 the mind itfelf, which is therefore iteddv 
 and permanent : a good man Jhall be fdtlsfied 
 from himfelf*. Every exercife of Love is 
 accompanied with an inward pleafure and 
 delight ; a Satisfaction and joy, which leaves 
 no fting behind it ; but on the contrary, 
 improves upon a review, and in the reflec- 
 tion upon the happy temper, and on what 
 we have done in that good bent of mind. 
 How happy is that Soul in which Univer- 
 
 * Prov. xiv. 14, 
 
 ? fal 
 
t '5»] 
 ial Love reigns, and bears the fway over 
 all other aftecuons and paflions ! What 
 would life be, were it an uniform train of 
 the enjoyments which, arife from the pre- 
 valency of it ! Withal, this noble difpofi- 
 tion diffufes its benign influences on all 
 around it. It checks, in the very root, 
 thofe mifchiefs that difiurb and embitter 
 human Society; and render men plagues to 
 one another : Jt is the effectual principle of 
 all thofe good offices, by which the benefit 
 of others about us, and the profperity of 
 the public is promoted. And this happy 
 difpoiition is that which God chiefly re- 
 quires and regards ; and is the End of all 
 his Laws and Jnftitutions to us. 
 
 Is the end of Chriftianity Univerfal Love ? 
 How amiable and engaging, then, is the 
 Religion of Jefus .! How glorioufly diitin- 
 guifhed from thofe Religions that prevail 
 in the dark places cf the earthy which are full 
 cf the habitations of cruelty * ; where the 
 character of the Deity that is worshipped, 
 or the nature of the worfhip performed to 
 hirn, infpires the wormipper with rage and 
 fury, and prompts him to act: in blood and 
 maflacre ? How evidently and intirely is 
 ChriiHanity calculated for the greateft hap- 
 pinefs of thofe who comply with the de- 
 £gn of it s and for the general benefit of 
 
 * Pf. bociv. 20. 
 
 mankind r 
 
C'59] 
 
 mankind ? How confpicuous would this ap- 
 pear to ocular obfervation ; were thedefign 
 of Christianity more univerfally complied 
 with ; were its excellent precepts more 
 practifed, and the temper and conduct of its 
 ProfeiTors more formed by its pure and peace- 
 able Spirit and Tendency ? Then we could 
 hardly doubt of our religion's bringing us 
 to Heaven at lail, when that Love which is 
 the end of it is perfected ; while we faw 
 how naturally it produced a Heaven where- 
 ever it prevailed, and fo far as its influence 
 took place. 
 
 The time will not allow me to purfue 
 the point, how far this alone is a xhining 
 and convincing argument of the divine ori- 
 ginal of Chriftianity ? How much this in- 
 nate goodnefs and amiablenefs of the Chris- 
 tian Institution fhould alone fufSce to recom- 
 mend it to our hearty reception ; as mcfr. 
 worthy of the God of Love, and molt 
 fitted to promote our true perfection and 
 happinefs ! I fhall only fay this one thing : 
 That, though I am confeious to myfeJf I 
 am as far as any man from a difpofition to 
 judge rafhly, even of thofe who reject the 
 words of our Saviour himfclf ; and am will- 
 ing to leave them to the judgment of the 
 Searcher of hearts, -whofe mtreies are £r tat*: 
 ) ct, I mud own,. I am at a lois to conceive 
 
 * 2 Sam. xxiv. 24, 
 
 P, z, how 
 
[i6o] 
 how a Soul, in which the love of good- 
 r.efs, and juft notions of God, had a due 
 prevalency, could reject (as an Enthufiafti- 
 cal, an ufelcfs, or pernicious ImpoflureJ a 
 claim to Divine Revelation, in which the 
 end of the cpmmandment is Charity \ in which 
 all the main branches of it have fo evident 
 and confpicuous a tendency to that end ; 
 and in which we are furnished with fuch 
 great and peculiar means of promoting it : 
 and that meerly becaufe of fome parages 
 fcattered through the original records of that 
 revelation, which at this diltance of time, 
 and in fuch different circumfianccs as to 
 cuftcms, manners and forms of fpeedi, we 
 are at a lofs to explain or account for ; or, 
 becatffe. men might poffibly have become good 
 and happy, without having had this extra- 
 ordinary help ; or becaufe the gocdnefs of 
 God not obliging him to grant the favour 
 to all mankind ; He has granted it only to 
 fuch, and at fuch time, as his W.i'fdopi faw 
 belt ; or, in fine, becaufe, through the pre- 
 valency of men's fclfifh paffioris arid Factious 
 humours, rebelling againft Love and againflt 
 the light, it has not the happy effect of 
 promoting Love fo univerfally as might be 
 expected from the genuine tendency of it ; 
 ©it, for fome fuch reafons as thefe. What ' 
 fiiall the exuberant of Heaven be 
 
 for ever re ; becaufe the heft gifts if 
 
 T V ii! we " 
 
[ 1*1 J 
 
 the abundant mercy of the great Parent of 
 mankind to the bellowing of meet necejfaries 
 on his Children ; and not allow it to reach- 
 even to the beftowing of additional helps, 
 and providing more abundantly for the ful- 
 nefs of their joy and the fecurity of their 
 hopes ? or, if /;/; grace hath abounded toward 
 //;*, in this refpect, fhail we reject the fa- 
 vour, or not believe it comes from him, 
 becaufe he }xith not dealt fo zvitb every na- 
 tion ? When the very Variety we may ob- 
 ferve in Nature ; and the various Calami- 
 ties, of other kinds, mankind have to ftrug- 
 gle with in this imperfect ftate of things ; 
 might fufHce to fatisfy us that there may 
 be moil wife reafons, arifmg from the pur- 
 pofes of His Univerfal Government, for 
 this difference. But, 
 
 2. The confideration of the main end 
 and defign of the Chriftian Inftitution may 
 furnifh us with a Rule, whereby to judge 
 of the comparative worth and importance 
 of the feveral things contained in it. 
 
 In any complex machine or contrivance, 
 confifting of feveral parts, all formed for 
 One great defign \ the comparative value 
 and importance of the feveral parts is to be 
 meafured by their ufefulnefs and neceflity, 
 to contribute to the defign of the whole. 
 This is the cafe of the Chriftian Inftitution, 
 
 * Epbef. L 7, t 
 
 P <? The 
 
[ 1^] 
 ument may ft and thus. If the 
 i End of the Chriftian Inftitution is 
 nor to try our wit and exercife our pene- 
 tration, or to train us up to be exquifite 
 and fubtile Metaphyficians ; but, to purify 
 cur hearts to Love, and to edify the body 
 cf Chriit in Love : then, the comparative 
 worth and importance of the feveral things 
 cuntained in that infiitutioqg is net to be 
 meafured by their intricacy or nicety, by 
 their perplexedncfs or hardnefs to be under- * 
 itood -, but by their greater or lefs, their 
 more or lefs direct, tendency and influence, 
 to promote in us the difpqfition and exer- 
 cife of Love and Goodnefs, and to train 
 us up to the perfection of it. 
 
 J cannot, now, itand to make a particu- 
 lar application of tins rule : but I fpeak as 
 to wife men ; judge ye what I fay : and 
 fure I am, that a wife and practical im- 
 provement of it would lead us to the true 
 way to peace in the Chriftian Church y 
 would engage us to follow more after that 
 Unity in Affection, which is far more va- 
 luable in the fi^ht of God and Chrift, as 
 well as more attainable, than the molt ex- 
 act Uniformity in Opinion ; and would 
 never permit us to violate that Charity and 
 Love which is the end of the command- 
 ment, in contending about ether things 
 which-, at beft, can only have the place of 
 the Means, and are of no value in Chrif- 
 
 tianity 
 
[ " C.i ] 
 further than as they are fubfervient 
 to the End : whereas, if we fwerve from 
 this truly Apoftolical Rule, no wonder we 
 turn afide unto van jangling*, 
 
 I fhall only make one particular Inference 
 this head : namely ; Is the end of 
 Christianity Love ? Then, preaching cur 
 Saviour's Great Law or" Lovef, is preach- 
 in \ Chriit, and preaching the Go/pel. 
 inference, I think, is fufSciently plain 
 .id in need or" no iliuitraticn. Surrlr 
 now, 
 
 3. The word of Exhortation. Would 
 You mow Yourfelves Chriftians indeed ; 
 would You comply with the defign of the 
 Chriftian Inftitution, and anfwer the er.d of 
 the Commandment ; would You retrieve the 
 Honour of Chriitianity, too lamentably ful- 
 lied by the tempers and lives of many of 
 its profeffors, and wounded in the Houje of its 
 friends ; would You adorn the Doclrine of 
 God Your Saviour in ail things ; and make. 
 Your Religion, in Your pradtice of it, ap- 
 pear to the world in its native beauty and 
 glory ; would You reap the joys it is fitted 
 to afford You, even here ; would you rife 
 to a ftate of perfection and happinefs here- 
 after ? Then, be perfuaded to follow after 
 Cbarity\ : and improve all the means of 
 grace for Your advancement in it. 
 
 * See the next verfe to my text. f Jo. »iii. 
 34. and xiv. 12. and Gal. vi. 2, Ji Cor. xiv. 1. 
 
 And 
 
[■6+] 
 
 And, as Charity is a Principle of an ac- 
 tive nature, and one of the bell methods of 
 improving it is by exercifing it ; and where 
 it prevails in the Soul, it cannot lie dead 
 and unaclive ; but if we do not exercife it, 
 upon proper occafions, our pretences to it 
 are falfe and vain ; let us be careful to ex- 
 ercife Love and Charity upon all proper oc- 
 cafions. And, the exercife of it in a way 
 of beneficence to our fellow-creatures in 
 diftrefs and want, is a fpecial proof of the 
 fincerity of our Love and Goodnefs ; and 
 is an exercife of our Charity, which Chris- 
 tianity r as You have feen, lays a fpecial 
 ftrefs upon. 
 
 The cafe of fuch as are early left defti- 
 tute of the help of thofe to whofe care they 
 are by nature moft immediately committed, 
 has certainly a fpecial claim to the compaf- 
 fion of humane and tender hearts : and there 
 can hardly be any kind office which Na- 
 ture itfelf more prompts us to, or which 
 affords more inviting profpecls to allure us 
 to it j than contributing to the training up 
 of poor Young ones, to a capacitv not 
 only of fubfrfting comfortably themfelves, 
 but alfo of being ufeful Members of So- 
 ciety. And, can there be a more proper 
 imitation of our Heavenly Father ; an ami- 
 able part of whofe character it is, that He 
 is the Father and helper of the Fatherlefs, 
 and the deftitute . ? 
 
 It 
 
[ >6 5 1 
 
 It is fuch an exercife of Your Charity 
 and Bounty, I am now particularly pleading 
 for. I crave Your liberal contribution to 
 a Charity-School; where feveral poor 
 and Girls are brought up in the knowledge 
 of thofe things that belong to their Eternal 
 Happinefsj and alfo trained up to a capa- 
 city or" providing for themfelves, and being 
 ufeful in the world : and where more yet 
 may have thefe advantages through Your 
 liry. 
 
 Such an exercife of Your Charity is a 
 fpccial way of Homuring the Lord, and do- 
 ing good to men, with your Sub/lance* : as 
 what is expended this way, is not only em- 
 ployed for providing early for the bodily ne- 
 cefiities of thofe who otherwife might be 
 in a very heiplefa condition, and putting 
 them in a way of getting a Living honeftly 
 and ufefully ; but is alfo laid out for form- 
 ing their minds to true Gcodnefs and the 
 feveral Virtues of Piety, Gratitude, Equity, 
 Truth, Humility, and the like, which are fo 
 many branches and exercifes of it; forming 
 them thus, while there is the advantage of a 
 natural kindnefs and tendernefs of temper to 
 work upon, and to confpire with the prin- 
 ciples, of Reafon and Religion which may 
 5 -cd to improve it into a fettled 
 id prevailing difpoiition, a Rational and 
 
 * Prov. iii. 9, 
 
 Religion 
 
[.66] 
 Religious Principle, in the Soul ; while the 
 Natural Senfe of Goodnefs is yet in a great 
 meafure undebauched, and good inftrucli- 
 ons and examples may in fome meafure 
 take the fcart of vicious habits and inclina- 
 tions. 
 
 When Charity-Schools are carefully em- 
 ployed to fuch a purpofe as this ; I cannot 
 fee how any companionate and confiderate 
 Heart can call in queftion the ufefulnefs of 
 them : when by means of fuch an inftitu- 
 tion, thofe who have the benefit of it would 
 be fo far from being fpoiled for any ufeful 
 fervice or work ; that, being (by the blefs- 
 ing of God) trained up to Goodnefs, Ho- 
 nefty, Humility and Self-denial, they might 
 be the better difpofed both to fubmit willing- 
 ly to the loweft ftation of life Providence 
 might offer for their fupport - y and to per- 
 form all the duties of it honeftly and faith- 
 fully, from an inward principle of good- 
 nefs. 
 
 This is indeed the main thing in the edu- 
 cation of youth : that they be train'd up as 
 reafonable and fecial creatures, ?nd asChrif- 
 tians, to that temper and difpofition which 
 is their chief perfection and accomplifhment 
 as fuch. Other parts of Education, with- 
 out this, may render them as capable of 
 doing ill, as of doing good; of be;ng hurt- 
 ful, as of beiiig ufeful : but this, fo far as, 
 by the bleffing of God (which we have 
 
 ground 
 
[ '67 ] 
 
 ground to eKpeiSt on fuch laudable endea- 
 vours) 'tis fuccekful ; mult make them really 
 good and ufeful, in every ftation and rela- 
 tion of life. And the moft beautiful plan of 
 the Education of Youth might, I apprehend, 
 be form'd on the view I have been giving; 
 of what is of greateft importance in Chrif- 
 tianity ; and of greateft confequence to our 
 Perfection and Happinefs, as reafonable and 
 focial creatures : by confidering the training 
 of them up to Univerfal Love and Good- 
 nefs, and to the exercife of it, as the main 
 end and purpofe of fuch an Education ; 
 and the other parts of institution as fub- 
 fervient, either to the promoting of this 
 difpofition ; or to the qualifying 'of them 
 for the various exercifes of it, in the feve- 
 ral ftations of life their circumftances and 
 capacities may lead them, or their Friends, 
 to have in view. 
 
 And, in this refpe£t, methinks, an Edu- 
 cation upon a Charitable foundation may 
 be reckon'd to have fome peculiar advan- 
 tages : as the kindnefs of thofe who have 
 the chief care of it, may be naturally fup- 
 pofed to partake more of a rational and 
 wifely conducted principle of goodnefs ; 
 than that inftinft of tendernefs in natural 
 Parents, which is ready oft-times to dege- 
 nerate into an irregular and ungoverned 
 fondnefs ; and, inftead of checking the 
 early fproutings of Vice in Children, is 
 
 too 
 
['63] 
 too apt to indulge and nurfe up in them 
 Peevilhnefs, Wilfulnefs, Seliifhnefs, Fret- 
 fulnefs and Refentment, and the like un- 
 focial Pailions : the dire effects of which 
 afterwards, I am perfuaded, would be lei's 
 lamentably confpicuous than they com- 
 monly are ; were it not for fuch an early 
 indulgence. 
 
 Now, for this main part of Education I 
 am fpeaking of -, it is not enough that Young 
 ones be led to a juft underftanding of the 
 great principles and precepts of Religion 
 and Chriilianity, in fuch a way as is moff. 
 fuited to their Capacities : but alio great pains 
 mufr. be taken to form their tender Minds 
 to the love of Goodnefs. All advantages 
 afforded by their tempers and capacities, 
 mufr. be fludied, and laid hold on : and all 
 methods, moft adapted to thefe, muft be 
 taken ; to inftii into them an early fenfe of 
 Goodnefs, and draw them to the Love of 
 it : to initil into them a fenfe of what they 
 owe to a Perfectly-Good God, and a Com- 
 panionate Saviour ; to their Native Coun- 
 try, our Happy Conftitution, and the Au- 
 fpicious Government of our Gracious So- 
 vereign ; to their Parents, Matters, InfTruc- 
 tors, and Benefactors ; and to ail their Fel- 
 low-Creatures. 
 
 And here give me leave to fpeak my 
 mind freely. I cannot but wifh that more 
 of that time, and care, and expence, which 
 
 is 
 
[,69] 
 
 is fometimes employed in teaching Children 
 educated upon Charity fuch pieces of in- 
 struction as are neither requifite to lead 
 them to the knowledge of the way to Eter- 
 nal Life, nor to fit them for fuch fervices in 
 a prefent life as the publick good may re- 
 quire they lhould be employed in ; were 
 laid out in forming their Minds, after the 
 manner I have been fpeaking of: and alfo 
 in employing their hands, and training them 
 up to labour in work fuited to their capa- 
 cities and flrength ; that thus being inured 
 and accuftomed to labour, they might both 
 be rendered more capable of it, and more 
 ready to undertake it. This is, in a great 
 meafure, done in the School I am now 
 pleading for Your Charitable help to ; and 
 the Managers of it, I'm inform'd, are 
 inclined to do it more : but the beginnings 
 of fuch an attempt require Liberal Contri- 
 butions j which, therefore, I hope Your 
 Charitable Regard to fo good a defign, will 
 prompt You to give on this occafion. 
 
 But, I would gladly addrefs fome part of 
 the application of what I have been dif- 
 courfing on to the Young Ones that attend 
 here *. 
 
 * The Charity-Children. 
 
 Ct « My 
 
[i70] 
 
 < 4 My dear Children, part of the rifing 
 4 Hopes of Your Country, and of the 
 c Church of God ; what a fine Temper is 
 4 it that the Gofpel would form You to ! 
 4 what happy Creatures would You be, 
 ' here and hereafter, were you fuch as 
 c Chrift would have you to be ! 
 
 cc Let me addrefs myfelf to Your Good- 
 e nature, my little Children : let me afk 
 4 you, Did You never do a good turn to 
 
 * any of your neighbours ? and was it not 
 
 * a great pleafure to you to do it ? Have 
 4 You not ibmetimes (ecn your neigh- 
 4 bours hurt or in pain ? and did it not 
 ' give you pain to fee it ? Did You not 
 4 help them, then ; or endeavour to help 
 4 them ? and did You net find great joy 
 
 * within You in doing it ? On the other 
 4 hand, let me afk You ; Have You not 
 4 fometimes been very angry at fome of 
 4 Your neighbours, or ftiff and ill-natured ? 
 4 and was it not a great pain to You ? did 
 4 You not find yourfelves very uneafy 
 4 within ? and, when You got the revenge 
 4 You defir'd, were You not angry and 
 4 fretful with Yourfelves again for that ? 
 4 Believe me, it will always be fo ; You'll 
 c . always be tofs'd from one uneafinefs to 
 4 another, while thefe ill humours and 
 4 pailions prevail in You. But, if You 
 4 be good, and kind, and grateful ; and 
 
 ** love God and Chrift, who are perfectly 
 
 M good 
 
C'7« J 
 
 u good and kind ; You'll be happy, and 
 " have peace and joy in Your minds, which 
 * no man can take from You. 
 
 " If You begin early now, to hate, and 
 " guard againft all ill humours ; and to 
 u cherifh in Yourfelves a good, and kind, 
 <c and thankful temper ; what will it be 
 M when You come to be Men and Wo- 
 ** men, and to know better how to refufe 
 <c evil and chufe good ? to be, then, grate - 
 cc ful to God that made You, and performs 
 " all things for You ; thankful to Chrift, 
 <c who died to fave You ; kind and loving 
 *' to all about You ; doing all the good 
 g| You can ; and doing to others as You 
 " would have them do to You, if You 
 " were in their place ? what fatisfactions 
 m will all this afford You ! what peace and 
 <c joy in your own minds will it give You, 
 w to find Yourfelves right and well within ; 
 " to fee others about You the better for 
 * c You; to have every body Love You, 
 " and blefs You ; to have the great and 
 " good God, and Chrift Your Saviour and 
 " Judge, Approve of You ! 
 
 " Think, Children, what gratitude You 
 " owe to Your Parents ; who have taken 
 " a tender care of You, when You were 
 " very troublefome and very helplefs; or 
 " think, what thanks You owe to thofe 
 *' who have taken You up, when, perhaps, 
 Q.2 . w Your 
 
[ 172] 
 M Your Fathers and Mothers forfook You> 
 w or You were early deprived of them ; 
 4i or, it may be, they could only exprefs 
 * c their love by fhedding tears of compaf- 
 " fion over You, and bewailing their own 
 " unhappinefs in being the inftruments of 
 u bringing You into the world to want and 
 " calamity : what do You owe to thofe 
 " who have then taken care of You, as if 
 *' You had been their own Children ? If 
 <c You have a jufl fenfe of this, it will be 
 *' natural for You to think, what can You 
 " do for them who have leen Jo kind to You ; 
 ic and to have even fome regret within 
 a You, that you can do nothing but love 
 " and thank them. But I'll tell You, for 
 u Your comfort, You can do a great deal 
 " for them ; without any trouble or expence 
 * c to Yourfelves ; nay, to Your own great 
 * c advantage : You can give them one of 
 " the chief jovs of a generous mind ; by 
 " letting them ice You the Better for their 
 * c care of You : this will make them think 
 <; all their care and expence well -befto wed; 
 M and will encourage others to contribute 
 <c liberally for Your benefit, and for the 
 * c benefit of others in like circumftances 
 " with You. 
 
 " But, if You owe fo much to them ; 
 " what do You owe to that God who 
 " made You, and preferves You, and gives 
 " You all good Things, and has provided 
 
 « a 
 
C ^73 ] 
 
 < c a Heaven for You ? to God the Father 
 " of Mercies, who puts it into the Hearts 
 " of men to be kind to You ; and to whofe 
 " good and wife Providence it is owing 
 " that their kindnefs can do You any good, 
 <c that their hearts can command their hands 
 " to help You, that they have food, to 
 " give You, and raiment to put on You ! 
 " What do you owe to Jefus Chrift, the 
 " companionate Lover and Saviour of Man- 
 <c kind ? who, when You were funk into 
 " ruin, has not only fliewn You the way 
 w of Salvation and Happinefs, but died to 
 " bring You to it ! 
 
 " Let thefe things, my dear Children, 
 u make an early impreffion upon Your 
 " minds. 'Tis impoffible for me to exprefs 
 <c what a fource of Joy and Satisfaction 
 " throughout your whole life it will be to 
 " You, to remember Your Creator and Re- 
 u deemer in the days of Your Youth : to 
 " begin early to delight You rfelves in God ; 
 " and to love and rejoice in Chrift Jefus, 
 " the beft Friend You ever had in the 
 " world, though an unfeen one^ to be good 
 u and kind, and thankful, and ferviceable, 
 <c and obliging, and forward to do all the 
 " good you can to every body. 
 
 " None of you knows how foon You 
 
 " may die: and then, there is an end of 
 
 * c Your time to fit Yourfelves for Heaven ; 
 
 *< where love and goodnefs reign, and where 
 
 d 3 " no 
 
[174 3 
 " no unclean thing can enter. But if Yo» 
 " were to live ever fo long ; what joys do 
 " You lofe, and what troubles and dangers 
 44 do You expofe yourfelves to, fo long as 
 44 You delay minding the concerns of Your 
 44 Souls ; even tho' You could be fure of 
 44 faving them at lafl! 
 
 44 Believe it ; You have Your Hearts 
 44 now at a great advantage, in the fpring 
 44 and dawn of life. Any ill humours You 
 44 find in Yourfelves will be much harder 
 <4 to overcome, if you let them grow, than 
 44 they are now : Love and thankfulnefs to 
 44 God and man, kindnefs and all goodnefs, 
 * c will eafily grow in You ; if You'll be 
 44 at fome pains about them now, while 
 44 Your Hearts are tender. 
 
 M Therefore, give Your young and ten- 
 *' der Hearts to Chrift Jefus, before Sin 
 44 and the World get fatter hold of them. 
 44 Go to Your knees, and beg of God 
 44 grace to form Your hearts according to 
 44 Chrift's inftru&ions. Read carefully 
 " Your Bibles ; thofe parts efpecially which 
 44 You can beft underftand ; the book of 
 " Proverbs, the Hiftory of our blefled Sa- 
 *' viour, His inftrudrions, and particularly 
 " his excellent Sermon upon the Mount : 
 4< think well on what You read ; mind it, 
 44 and obferve it \ and beg God to help 
 M You to follow and obey it. To his Fa - 
 44 therly care, and his blefling on the means 
 
 44 of 
 
C'7S] 
 " of your education, I heartily recom- 
 « mend You." 
 
 To conclude this long difcourfe. Let us 
 not only, now, my Brethren, exercife 
 Love and Charity ; but let us be careful to 
 exercife it upon all proper occafions ; and 
 endeavour more and more to advance and 
 improve in that Noble and God-like difpo- 
 fition. 
 
 Let us, as we have opportunity, do good 
 unto all men, efpecially to thofe of the 
 houfhold of Faith ; and let us not be weary 
 of well-doing j for in due time we mail 
 reap, if we faint not. Let us encreafe and 
 abound in the fuperlative Love of God, the 
 Perfection of Goodnefs and Beauty ; and 
 in love to one another, and to all men. 
 Let us often and much employ our minds 
 in beholding and contemplating the Glory 
 of divine love and goodnefs, efpecially as it 
 is difcovered to us in Chrift Jefus ; that our 
 Souls may be captivated by the view of it ; 
 and we may experience more and more of 
 its transforming power, changing us into 
 the fame image from glory to glory, even 
 as by the Spirit of the Lord. 
 
 Thus (hall we enjoy a conftant encreafe 
 of the Joys'and triumphs of Love reigning 
 within us : thus fhall we have the pleafure 
 of beholding more and more of the benign 
 influences, and happy effects of it, round 
 4 about 
 
about us : and thus (hall we make further 
 and further advances towards that flate of 
 Perfection, Glory and Blifs ; where other, 
 now-fhining, qualities and endowments 
 (hall ceafe ; but Love and Goodnefs in 
 Perfe&ion (hall for ever reign. 
 
 toe 
 
the certain and unchangeable "Difference 
 betwixt Moral Good and Evil. 
 
 SERMON 
 
 Preached before the 
 
 Societies for Reformation of 
 
 MANNERS, 
 
 A T 
 
 SALTERS-HALL; 
 
 O N 
 Monday the 3d of JULY, 1732* 
 
 Publifhed at their Requeft. 
 
 By WILLIAM WISHART,D.D. 
 The Second Edition corre&ecL 
 
[ 179 ] 
 
 Isaiah v. 20. 
 
 JVo unto them that call Evil Good, and Good 
 Evil ; that put Darknefs for Light, and 
 Light for Darknefs ; that put Bitter for 
 Sweety and Sweet for Bitter, 
 
 IT is too obvious to every one, how much 
 vice and wickednefs, of all forts, abound 
 among us. This general corruption of 
 manners is, no doubt, in a great meafure to 
 be imputed to wretched miftakes and pre- 
 judices. Thofe lufts by which Sinners are 
 drawn away and enticed, muft be exceed- 
 ingly ftrengthen'd by a depraved way of 
 thinking ; by confounding virtue with vice, 
 or covering over vices with the appearance 
 of commendable qualities : the influence of 
 Principle, being thus added to the force of 
 Inclination. 
 
 However, therefore, unable we may be to 
 remedy other fources of vice ; we may, at 
 leaft, do fomething towards the amendment 
 of Sinners -, if we can effectually convince 
 them, " that there is a fix'd and unchange- 
 " able difference betwixt moral Good and 
 * c Evil : that virtue has a natural tendency 
 ft to the happinefs and welfare, vice to the 
 " hurt and ruin^ of human fociety, and of 
 r. particular perfons." 
 
[ i8» ] 
 If by fuch conclufions, juftly drawn from 
 evident principles, we cannot effectually re- 
 concile the hearts of finners to the com- 
 mands of God, and to the yoke of the Re- 
 deemer j we may yet mow, that the preju- 
 dices they entertain, againft the Divine Go- 
 vernment as heavy and tyrannical, againft 
 the Laws of God as arbitrary impofitions, 
 againft the yoke of the Redeemer as a griev- 
 ous burden, are altogether groundlefs : fee- 
 ing thofe things which God requires of us, 
 and which the Love of Jefus recommends, 
 are in their own nature good ; even tho* 
 they were not enforced by fuch additional 
 and engaging obligations. 
 
 Hence, alio, it will plainly follow ; that 
 they who ft and up againft evil doers, and 
 join together in ufing their beft endeavours 
 for promoting a Reformation of manners, 
 are moil ufefully and laudably imployed : 
 their endeavours, fo far as they are influen- 
 ced by fincere and well-conducted aims at 
 this valuable purpofe, are exceeding benefi- 
 cial to human Society ; and may be fo even 
 to Sinners themfelves. 
 
 For which reafons, being call'd to preach 
 before the Societies for Reformation of Man- 
 ners ; I could not think of any more proper 
 fubjec~t for me to infift upon, than the efta- 
 blifhment of that principle, which both con- 
 tains the beft justification of their defign, 
 and is the foundation of the moft proper ar- 
 f guments 
 
[ i8i ] 
 
 gumcnts to perfuade Sinners themfelves to 
 comply with it : namely, " that there is a 
 c * natural and unalterable difference betwixt 
 " Moral Good and Evil ; even fetting afidc 
 " the confideration of ail Laws, euher hu- 
 * 6 man or divine." 
 
 An attempt of this nature is the more re- 
 quifite ; becaufe there have arifen in thele 
 latter days/coffers walking after their ownlujls; 
 revivers of the fchemes and cavils of the an- 
 cient Scepticks, and worft fort of Epicure- 
 ans : a fet of men who, not fatisfy'd with 
 attacking the principles of revealed Religi- 
 on and Chriftianity, have fet themfelves to 
 oppofe the common principles of natural Re- 
 ligion itfelf, acknowledged even by Hea- 
 thens ; nay, have endeavoured in a bold, 
 and at the fame time a fhrewd and artful, 
 manner to overturn the difference betwixt 
 'moral Good and Evil, to confound Virtue 
 with Vice. 
 
 To fuch as thefe may the character and 
 denunciation in my text by juftly applied. 
 Wo to them, &c. 
 
 Where, by the comparifon that is hinted 
 betwixt thofe who, in life and manners, call 
 evil good, and good evil ; and thofe who put 
 darknefsfor light, he. it is plainly intimated, 
 
 " That the difference betwixt good and 
 *< evil in life and manners, is in itfelf as 
 N fix'd and certain ; as the difference be- 
 to twixt light and darknefs, a bitter and 
 R " fweet 
 
[ 1*2 ] 
 
 «f tweet tafte: the one no more depends upon 
 t< the meer will and pleafure of any, than 
 " the other." ' 
 
 This Principle I am now to endeavour, 
 by divine aid, to illuftrate. And that I may 
 fet the evidence of it before you in the clear- 
 eft manner I can ; let us endeavour to fix 
 the meaning they can be fuppofed to have, 
 who deny or call in queftion the natural dif- 
 ference betwixt' good and evil in the man- 
 ners of men. It cannot, iure-ly, be to affert, 
 « that there is no difference at all, m the 
 « nature of things, betwixt one kind of tem- 
 « per and behaviour and another :" forfome 
 difference betwixt thefe evidently anfes from 
 the obvious and undeniable difference be- 
 twixt the obje&s of fenfe themfelves. 'Tis 
 certainly obvious, that, if pleafure and pain 
 are naturally and unalterably different, the 
 adions which caufe the one and thofe that 
 caufe the ether, together with the dilpoh 
 tions and affections from which iuch action 
 naturally flow, muft have as nx'd and un 
 changeable a difference betwixt them : it 
 life and death, if health and iicknefs, are in 
 their own nature different things ; fare, 
 wounding and healing, killing and preserv- 
 ing life, muft be as different adions ; love 
 and hatred as different affe&ions. 
 
 To denv fuch things as thefe, can fcarce 
 be fuppofed to be the meaning even of thole 
 who call in queftion the difference betwixt 
 
 s 
 un- 
 
t rfj J 
 
 moral Good and Evil : but their intend©:?. 
 I iiippofe, mull be to maintain ; " that there 
 V is no juc b natural difference betwixt thefe 
 " evidently different kinds of affections and 
 " actions, as that the one can be call'd good, 
 " and the other evil; in tiny other fenie, than 
 M as the one is obedience to the Lavjs of tome 
 ** fuperior, the Giber a tranfgreffmi of them.'' 
 
 But, let us fee again, what can be the 
 meaning of this. Is it, " that it is in itCdf 
 •5 indifferent, with refpefr. to others, what 
 *f way we are affected, or behave towards 
 <c them ? or is it that it is indifferent to a 
 * c marisflf how he is affecled, or behaves 
 <c towards his neighbours and the publick?" 
 
 But, certainly, it cannot, with any face 
 of probability, be maintained ; that one kind 
 of temper and behaviour is not in its own na- 
 ture goody and another /'//, towards our neigh- 
 bours and feciety. Can it be faid to be in- 
 different to our neighbours, whether we do 
 them good or ill ; love them, or hate them ? 
 indifferent to fociety, whether we be well or 
 ill- affected to its intc-refts \ whether we be- 
 have towards it, as a good or an ill affection 
 directs ? This, fure, is too plain a cafe ta 
 admit of any difpute. 
 
 The main ftrength, therefore, of thofe 
 who deny the natural difference betwixt 
 moral Good and Evil, if they can be fup- 
 pofed to have any, muff be reckoned to lie 
 here. 
 
 R 2 " Allow-. 
 
[ 184 ] 
 
 " Allowing that different actions and af- 
 " fections of ours have a different ten- 
 * c dency to the good or hurt of others, or of 
 " fociety ; yet, what is that to us ? How 
 cc are we obliged to confult the good of 
 <c others, and of the publick ; or to refrain 
 " from doing them hurt, if we can compafs 
 " our own private advantage that way ?" 
 
 In life and practice it is very obvious, that 
 the ftrongeft oppofltion to fuch a conftant 
 exercife of kind affections, as is moft bene- 
 ficial to others and fociety, arifcs from an' 
 apprehended Sclf-intereft interfering with 
 them ; from an apprehenfion that in acting 
 otherwife, we confult our own good, and en- 
 joy our private advantage, however others 
 may fuffer by it. 
 
 It is, therefore, of the greatefr. importance 
 in this argument, to mow, 
 
 That it is not indifferent to ourfehves how 
 we are affected, or how we behave towards 
 others and the publick ; but the fame tem- 
 per and conduct which is bcflfor them, is like- 
 wife heft for ourfehes, and moft conducive 
 to our true happinefs and enjoyment. For 
 which purpofe let us confider, 
 
 I. To what temper and conduct: fome 
 Natural Affections of our own hearts would* 
 lead us. 
 
 II. What temper and conduct our own- 
 mines, en a deliberate view, approve of :• 
 and in firle, III. What 
 
[ i8s 1 
 III. What temper and conduct, in the 
 whole, is moft conducive to our trueft and 
 greateft enjoyment. 
 
 I. Let us confider what temper and con- 
 duct, fome Natural affections of our own 
 hearts would lead us to. 
 
 Let us reflect on the pain we naturally 
 feel at the very firft, in beholding any fel- 
 low-creature in great diftrefs ; the joy we 
 naturally conceive in beholding others hap- 
 py ; the inclination we find in ourfelves oft- 
 times to afford help to others, when occa- 
 fion offers ; the fen(c of gratitude we natu* 
 rally feel on our firft receiving a coniidera- 
 bie obligation : let us reflect on what we 
 may have felt or obferved, of the Natural 
 Affection of Parents towards their Off- 
 fpring, efpecially in their moft tender and 
 helplefs, which at the fame time is their moft 
 trouble-fome, condition. Are not all theie 
 evident fymptoms of (ome goo d- will io> others, 
 natural to our frame ? 
 
 Some there may be, indeed, who, by ha- 
 bitually abandoning themfelves to the go- 
 vernment of fome violent paffions or narrow 
 felfifhnefs, have fuoprefs'd, in a great mea- 
 fure, all fuch focial feeling in themfelves ; 
 and 'tis no wonder if fuch as thefe be ajham'd 
 to own any movements of the heart to be 
 natural, v/hich they are willing, and even at 
 pains, to diveft themfelves of ; ami -afverfe 
 
 R 3 » 
 
[ 186 1 
 
 to 'allow of any greater portion of kindnefs 
 and goodnefs among men, than they care to- 
 cherifh in themfelves. But what mould in- 
 duce others, who are under no fuch byafs, 
 to belye their own hearts ; and explain away 
 their mod: natural affections, by refolving 
 them into a train of reflections they are not 
 confcious to themfelves of when they feel 
 them ? unlefs it be an unaccountable fond- 
 net's for an hvpotheiis, which is liked for its 
 fancied eafinefs, being imagin'd a pretty 
 knack of rcfolving all the movements of the 
 human heart into one fingle principle : for 
 fuch is the tale of fome modern Philoso- 
 phers : " When we fee others happy, or in 
 " pain, we immediately imagine the cafe 
 " our own; and tranfporting ourfelves by 
 <c a fort of imperceptible magick into their 
 " circumftances, 'tis for ourfelves meerly 
 M we feel the joy or pain, which we flatter 
 ff ourfelves arifes from a concern for others : 
 " Parents conhder their young ones as parts 
 <s of themfelves (no doubt, the brute crea^ 
 tures do fo too !) " and fo their affection 
 " for them, and concern about them, is a 
 <c mere exercife of felf-love." Curious Phi- 
 k>fophy ! might thefe ingenious Gentlemen 
 be but allowed the uncommon privilege of 
 coining Natural-Hiilory ; but if not, 
 
 I may appeal to every one, whether the 
 fenfe of joy he has in beholding others hap- 
 py, or his fympathizing pain in viewing their 
 
 diilreiTes, 
 
[ '87 ] 
 diltrelTes, are not frequently obferved to anfe 
 as immediately in his heart, upon difcernins: 
 the iymptoms of their happinefs or diftrefs - v 
 as any other affection arifes immediately,' 
 upon its proper object, being prefented to 
 us ? Whether the fenfe of joy or grief, by 
 way of fympathy, is not oft-times evidently 
 perceived to prevent any reflection on his 
 own cafe ; and even to dwell for fome time 
 upon the mind, before it is heighten'd by 
 fuch a reflexion, as that the cafe of the per- 
 fon we fee in joy or pain might be our own ? 
 And, how mould the imagination, that the 
 cafe of the affiicfed perfon may be our own? 
 when we know it is not, give us any con- 
 cern for another ; efpecially fuch a concern 
 as we don't feek to get rid of, but by re- 
 moving the calamity of another that rais'd 
 it . : What mould hinder us, after the hrft 
 uneafinefs fuppofed to arife from the ima- 
 gination of the cafe being our own was over, 
 inftead of feeling any fympathizing pain in 
 another's calamity, from ufing the view of 
 it rather to give aa acceffion to our joy, that 
 the cafe is otherwife with us ? We may, in- 
 deed, find ourfelves obliged fometimes to 
 fuppofe ourfelves in the cafe of the afflicted, 
 in order to give us a more lively fenfe of 
 what he feels, and how heavy the diftaefs 
 lies upon him : but, certainly, it will not 
 follow from this ; that a fympathy, which 
 requires no more to raife it than, a full fenfe 
 
 of 
 
[ i38 ] 
 
 of another's diftrefs, is a concern rather For 
 ourfehes than for him. Again : does not 
 the inclination to afford heip to others, ex- 
 ert itfelf fometimes as immediately, upon 
 occasions for it prefenting themfelves ; as 
 any ether of our meft natural appetites and 
 inclinations t Is it not a moil natural move- 
 ment cf the heart, in all difintereiled cafes ? 
 Nay, is it not often felt to overcome an ap- 
 prehended felf-intereft -, and make us forget 
 a concern for ourfelves ; particularly on oc- 
 cafions of fudden danger to others ? In fine, 
 is not the natural affection of parents to- 
 wards their children oft-times felt and feen 
 to prevent reafon and out-run deliberation ? 
 Is it not frequently exercifed in the ftrongeft 
 and moll: tender manner, without the leaft 
 thought of their children being parts of them- 
 felves ? 
 
 J Tis ffrange to obferve what pains fome 
 are at- to refolve every affection of the hu- 
 man heart into, either a ram and hafty, or 
 a cool and deliberate, Selfifhnefs : nor can 
 I think it would be any thing more abfurd 
 and unaccountable, if one mould take it in 
 his head to refolve our Self-love into Social 
 affection. Sure I am, that oft-times the re- 
 lifh of thefe enjovments, which arereckon'd 
 moft to belong to private fatisfacTtion and to 
 be fought out of meer feif-love, arifes more 
 from fomething of a focial fenfe, and fome 
 reference to others either real or imagjn'd 
 
 fharers 
 
f 189 ] 
 
 fh.ircrs in them ; than from any thine; elfe : 
 and the greffeff trefpaffes againff the general 
 welfare of human fociety, and thofe crimes 
 that are moff hurtful to particular perfons,. 
 will be found commonly owing more to a 
 narrow and mifguided fecial affection, an 
 attachment to the intereft of fome particular 
 Society with which a man is connected, ei- 
 ther by his circumftances or by choice ; than 
 to meer felf-intereft. And who is there that 
 would not gain any advantage to himfelf, 
 rather without than with the hurt of any 
 other; if he thought it might as certainly 
 and eafily be compafs'd either way ; and was 
 equally free from any apprehenfion of dan- 
 ger to himfelf, in either cafe ? 
 
 Now let us coniider what is the evident 
 natural tendency of thofe kind Affections, 
 of which fuch plain fymptoms are to- be dif- 
 cerned in our own hearts : whither would 
 they lead us ; if they were not check'd by 
 other paiTions arifing from-, or eheriih'd by, 
 apprehenfions of Intereft r And, feeing the 
 good and welfare of others is the immediate- 
 and direSf objeel; of theie affections ; their 
 natural bent, unlefs by feme foreign influ- 
 ence reftrain'dy muff be after the highefl 
 pitch and greateft extent of that ga&d : Love 
 worheih no ill to one's neighbour 5 but muff 
 prompt us to do all rhe good we can ; arid 
 lead us to a hearty good-will to all man- 
 kind, nay to the whole fyllem of rational- 
 Beings :. 
 
C *9° I 
 
 Beings ; and a good affection to an univer- 
 fal Adminiftration, by which we conceive 
 the general happinefs is fecured. 'Tis in- 
 deed of the nature of this kind Affection, as 
 appears by feveral natural fymptoms of it, 
 that it be more particularly exercifed to- 
 wards thofe to whom we have fpeciai op- 
 portunities of doing good, thofc with whom, 
 we are join'd by peculiar ties : and this is. 
 very agreeable to the uniyerfa-1 extent of it ; 
 for it is by being kind more particularly to- 
 thefriy that every one moil; directly contri- 
 butes, in his place, to the general welfare - T 
 provided always that this fpeciai- kindneis be 
 exercifed agreeably to an univerfal good- 
 will, and no peculiar ties make us forget 
 the common ties of humanity* 
 
 From what has been faid on this argu- 
 ment, we may conclude, that we gratify a 
 natural inclination of cur hearts, in doing 
 good to others', as well as in doing well for 
 ourjehes : that we run crofs to a ffatural' 
 bent of our hearts, in neglecting to do good, 
 or in doing hurt to others ; as well as In 
 neglecting what belongs to our own welfare, 
 or doing harm to ourfelves. Which of 
 thefe two Affections, Self-love or Benevo- 
 lence, 'tis belt for us to gratify ; need not 
 be a queition, unlefs they are inconfiftent 
 and come in competition : nor is there, in 
 reality, any place for it ; if thefe two Af- 
 fections, conducted byjufl views of what 
 
 belongs 
 
r '91 ] 
 
 Wongs to our own and other men's wet- 
 fare, are perfectly harmonious, and are beft 
 gratified together. And whether this is not 
 really the cafe, may afterwards appear. But, 
 let us now confider, 
 
 II. What temper and conduct our own 
 minds, on a deliberate view, approve. 
 
 In like manner, as no fooner the Eye 
 opens and turns upon certain figures, but 
 they pleafe as beautiful ; fo, the eye of the 
 Mind no fooner opens upon, or is prefented 
 with the view of, certain actions and the 
 fymptoms of certain affections ; but we ap- 
 prove of one kind, as fair and amiable ; 
 condemn another, as foul and deform 'd. 
 The good and kind, the generous and grate- 
 ful, the pious and devout part (efpecially 
 where the devotion partakes moftly of love 
 and relignation to the perfection of good- 
 nefs and wifdom) is always approv'd ; and 
 the contrary condemn'd. 
 
 The good character may indeed have the 
 appearance of its contrary fo artfully caft on 
 it, that the mind may be mifled to condemn 
 it ; and the bad one may be fo difguifed 
 with the appearance of goodnefs, that the 
 mind may be drawn to approve it : and 'tis 
 only this way that the judgment of the mind 
 can be milled ; tho' by intereft, or the force 
 of paffon, or habit, a man may be led to 
 act contrary to the judgment of his mind. 
 
 But 
 
[IQ2] 
 
 But goodnefs, or the mew of it, always 
 gains the approbation of the mind, ap- 
 pears amiable, and is view'd with pleafure : 
 and nothing elfe can render a character 
 amiable. 
 
 No circumstances of diftrefs can deface 
 the beauty and amiablenefs of that fair and 
 engaging character in which Goodnefs is the 
 prevailing quality : on the contrary, the 
 beauty of Virtue fupports itfelf under a 
 cloud ; nay, fhines with a peculiar luftre 
 amidft furrounding calamities. There can- 
 not be on earth a more engaging fight, than 
 to behold a good man, fteddily keeping up 
 to that character amidft the greateft dif- 
 trefles ; maintaining a noble ftruggle with 
 adverfe occurrences ; and holding on his 
 well-chofen courfe, amidft the hardeft try* 
 als ! How natural is it to be intercfted in 
 fuch a character ; and fhare in all his fuffer- 
 ings ! Yet, tho' we could wifh him more 
 profperous, we would not have him fo at 
 the expence of forgoing one tittle of his fted- 
 dy virtue ; but would rather fee him as he 
 is, than in a more ealy condition with fuch 
 a lofs to his character. On the other hand, 
 is not fuccefsful villany always beheld with 
 abhorrence and indignation ? 
 
 Suppofe we neither receive, nor expect, 
 
 the leaft benefit from the exercife of the 
 
 good man's virtue 3 ftill we behold it with 
 
 approbation : fuch amiable characters pleafe, 
 
 2 not 
 
[ '93] 
 not only when feen in life, and in our own 
 time ; but even when barely reprefented to 
 the fancy ; or read of, as having appeared 
 long ago, and in remote corners of the 
 world. Nay, our having received the great- 
 er!: benefits, will not make the character of 
 him who beftows them appear amiable, un- 
 lefs as it gives us a view of goodnefs in his 
 nature and difpofition, exciting him to this 
 beneficence ; if otherwife, and we know 
 that he beftows thefe benefits from fome fi- 
 nifter principle, or out of mere regard to 
 felf-intereft, we fhall not ejleem him, even 
 while we thank him. Nor will our receiving 
 the greateft hurt, make the character of him 
 who produces it appear odious, unlefs the 
 mifchief he does appears to us to proceed 
 from hatred, or fome paflion contrary to 
 goodnefs. Nor would our being coniider- 
 able gainers by a man's wickednefs and 
 knavery, hinder us from condemning the ill 
 character : 'tis a common faying in fuch 
 cafes, that people love the treafon, hut hate 
 the traitor ; but the real fact would be more 
 exactly exprefVd by faying, that they love 
 the fruits of the treafon, but hate the treafon 
 itfeif; feeing 'tis for no other reafon they 
 hate the traitor. 
 
 Goodnefs is always amiable, according 
 to the degree and prevalency of it in any 
 character. 'Tis therefore in the higheft de- 
 gree amiable, in its ntmoft perfection : nor 
 S can 
 
[i94] 
 can we imagine a greater perfection of beau- 
 ty and a more proper objecl: of the highefr. 
 delight, than " a Being, in whom perfect 
 " and unalterable goodnefs is join'd with 
 ** Almighty Power and unbounded Wif- 
 * c dom, Eternity, and Omniprefence ; who 
 <c is the fair and unfpotted Original and 
 " Pattern of Goodnefs ; and the Fountain 
 " of all good." So that the higheji Love of 
 God is the proper and natural exercife of 
 this principle, the Love of Goodnefs. 
 
 This fenfe of the beauty and amiablenefs 
 of Goodnefs muft particularly prompt us to 
 purfue what is thus fair and amiable in our- 
 felves ; and avoid what is ugly and odious. 
 This fenfe of Beauty and Deformity in life 
 and manners, as it has a particular refpeft 
 to our own affections and actions, is com- 
 monly callM Conscience : for, at the fame 
 time that we -are confcious to ourfelves of 
 what paffes in our minds and what we do, 
 and naturally have fome remembrance of it 
 and reflexion upon it afterwards ; this con- 
 icioufnefs and review naturally prefents to us 
 our temper and actions, under an agreeable 
 or odious appearance. This fenfe of beauty 
 and deformity in our own affections and 
 actions, fecretly admonifhes us what to do, 
 and what to avoid ; and therefore was by 
 the noble Ancients confidered as an inward 
 Monitor', and reprefented as the Governing 
 Principle in our frame : and 'tis with refpetf 
 
 u 
 
r '95 j 
 
 to this Inward Monitor, that the great 
 Apoftle of the Gentiles fays, Rom. ii. 14, 
 1 v that, the Gentiles which have not the 
 Law, do by Nature the things contained in 
 the Law '> and thefe having not the Laiv, are 
 a Law unto the?nf elves : which Jhew the work 
 cf the Law written in their hearts ; their con- 
 fciences alfo bearing witnefs, a fid their thoughts 
 the mean while accufing, or elfe excujing one 
 another. Thus has the Wife and Good 
 Author of our frame given us more immedi- 
 ate notices what to do and avoid ; than thofe 
 that are got by deductions of Reafo.n, by 
 maxims and rules form'd as the refult of a 
 long train of argument : and hence it is, 
 that many men's firft thoughts are their befr, 
 in thefe matters ; thofe dictates of their con- 
 fciences which prevent a deliberate enquiry, 
 are oft-times more juft than thole concluii- 
 ons that are the refult of a deliberation* on 
 which appetite or miftaken intereil have a 
 great influence. And Conlcience not only 
 dictates to us what to do cr avoid ; but 
 prompts us to what is Good, and reftrains 
 us from what is Evil ; and makes continual 
 efforts to govern and direct our conduct: 
 'tis a plain and obvious indication of this 
 Effort of Confcience ; that it naturally in- 
 terpofes its judgment, without our letting 
 ourfclveg deliberately to confult it ; nor will 
 it fiiffer us to act contrary to its dictates, 
 without checking and reproving us> and 
 S 2 ren- 
 
[i 9 6] 
 
 rendering us uneafy ; till, by repeated and 
 even violent ftruggles with it, and a cuftom 
 of disregarding it, Men ftifle and fupprefs 
 thofe checks ; and, even thus, the moll 
 abandon'd are not able to filence it altoge- 
 ther. 
 
 From all this, 'tis evident, that we aft 
 contrary to our own Senfe of things, and 
 render ourfelves deform'd and odious to our- 
 felves ; when we act contrary to the bent of 
 univerfal Benevolence, or of Love and re- 
 signation to the Deity. Let us now fee, 
 
 III. How the matter ftands with refpect 
 to our Intereit, rightly underftood ; and 
 whether that would not likewife lead us to 
 the fame Temper and Conduct which kind 
 affections prompt us to, and which our 
 minds approve as fair and amiable? Whe- 
 ther the moft extenfive Goodnefs, and Self- 
 love conducted by juft views of our beft en- 
 joyment, are not perfectly harmonious ; 
 and 'tis only the report of deceitful fpies that 
 can raife a difference, or 4iffenfion, betwixt 
 them. 
 
 However forward many are to make their 
 eftimate of happinefs from the vifible afflu- 
 ence of outward means of the gratification 
 of Senfe and Appetite ; yet this way of 
 reckoning is no lefs falfe, than 'tis com- 
 monly unfavourable to Virtue. Methinks 
 a very eafy reflection on our own frame, or 
 
 even 
 
C'97] 
 even a flight attention to our experience, 
 might fufflce to convince us ; that our hap- 
 pinefs depends far more on the temper of 
 our minds, and what we or* ourfelves, than 
 on our outward poiTeilions and what we 
 have; and our greateft and moil {teddy joys 
 arife rather from our inward Affections, 
 than from the greater! abundance of outward, 
 things : and pray, of what worth to us, is 
 the largeft pojjejjion of outward things ; but 
 according to the inward enjoyment they af- 
 ford us ? Eut the foundation of any inward 
 enjoyment mufl be laid in the temper of the 
 Mind itfelf : a Mind ruffled and diicompofed 
 will mar our pleafure of any fort-; and ren- 
 der us uncapable of any enjoyment, had we 
 ever fo great an affluence of the outward 
 means of that enjoyment. 
 
 It may, perhaps, on a fuperncial view of 
 the matter, be thought ; that, as we are 
 creatures endowed with various paffions and 
 appetites, our greateft enjoyment muft lie 
 in the gratifying of them all j or, if we can- 
 not gratify them ail at once, 'tis beft to fol- 
 low the fway of any of them that chances 
 to be uppermeft, without giving ourfelves 
 the trouble to bring them under any govern- 
 ment, but permitting their free and uncon- 
 fin'd courfe, without contyoul ; and they 
 may be without diilinclion reckon'd happy, 
 who pleafe themfelves in the gratification of. 
 any of them; as there is no rule for diftin- 
 S 3. guilhing. 
 
[198] 
 
 guifhing in this cafe, feeing men's faftes of 
 enjoyment differ. But, the very obvious 
 observation, " that all our appetites cannot 
 " be gratified at once; and that the in- 
 M dulging fome, and to a certain pitch, un- 
 *' avoidably interferes with the gratifying of 
 *' others ■" muff lead us to be fenfible of the 
 necefiity of fome rule in this cafe. For, let 
 it be allowed that, as no natural pailion was 
 form'd in vain, they are all to be gratify'd, 
 as far as they can coniiffently : yet, let taftes 
 differ as they will, I think it will hardly be 
 denied by any one, who reflects ever fo little 
 on his own experience, that the gratifying 
 of fome appetites and affections affords him 
 greater fatisfaclion than gratifying others, 
 which have perhaps been felt equally ffrong, 
 but in complying with which he has found 
 himfelf miferably difappointed of the enjoy- 
 ment he promifed himfelf. This very ob- 
 fervation muft lead us to this Rule in grati- 
 fying our Appetites ; that, " if we would 
 " have any fettled and lafting enjoyment, 
 *' and have the greateff fatisfaction we can 
 *' in life, we muff, guard againft indulging 
 iC any one appetite or pailion, fo as to inter- 
 " fere with another which will afford us 
 " greater and more lading enjoyment." To 
 keep this due Ballance amongft our inward 
 Affections, muff be the only method for the 
 happinefs of Life. PaiTion and Appetite are 
 in themfelves but blind guides 3 and we mail 
 
 be 
 
[ i99l 
 be oft-times and grofsly deceived, if we 
 judge what is bejt for us, by the meer 
 itrength of Defire, or Affection. Thofe 
 natural appetites which lead us after the 
 things that belong to our private advantage, 
 are, no doubt, good and ufeful, when con- 
 ducted by juft views of what belongs to our 
 welfare ; but if we permit them to fweil to 
 the utmoft pitch, and take their fulleft 
 fwing, without any direction or controuf, 
 they will fruftrate their proper purpofe, with 
 regard to our own welfare ; and will work 
 into paflions perfectly unnatural, being fiich 
 as conduce no more to our private advan- 
 tage, than to the good of others ; but the 
 ftronger they grow, will the more effectu- 
 ally prove inward fources cf perpetual dis- 
 turbance and diftrefs to us : fo that, in the 
 hTue, this fancied Liberty will introduce the 
 moil wretched Slavery. 
 
 It would, therefore, be well for us, if, 
 inftead of imploying our chief care about the 
 happinefs of life, in enquiring what out- 
 ward things are left for us (by the rule of 
 being mofi fuitable to our Appetites) and ea- 
 gerly purfuing after them ; we beftowed 
 more of our pains in confidering what ap- 
 petites and affections were beji for us to che- 
 rifh in ourfelves \ and would heartily bend 
 our endeavours to improve thefe in our. 
 minds, and be more conilantly imployed in 
 exercifrnff them, 
 
 if 
 
[2C0] ^ 
 
 If there are certain Affections which, in 
 their own nature and exercife, 
 
 (i.) Afford the greateft inward Enjoy- 
 ment y 
 
 (2.) Put us in fpecial circumftances of ad- 
 vantage, for obtaining the moft consider- 
 able outward means of fatisfac~t.ion ; and, 
 
 (3.) Preferve our minds in that difpofi- 
 tion, which is requifite to give us a relifh of 
 any Enjoyment: 
 
 If, on the other hand, the impairing of 
 this temper, or the prevalency of a contrary 
 one, tends to give us inward pain and dis- 
 turbance ; and renders us uncapable of en- 
 joyment, even amidft the greateft affluence 
 of the outward means of it : 
 
 Then, it muft always be our true Inter- 
 eft, to cherifh and exercife that Difpofition 
 which is the inward foundation of fteady 
 Enjoyment ; and to check and cure every 
 branch of that Difpofition which is the in- 
 ward fource of woe and difturbance. 
 
 Let us then enquire, 
 
 (1.) What Affe&ions they are, the ex- 
 ercife of which affords the greateft inward 
 Enjoyment. And may I not appeal to all 
 who have ever felt in themfelves any thing 
 of the exercife of kind and focial Affections,, 
 Love, Companion, Generofity or Grati- 
 tude ; whether the exercife of them is not 
 naturally accompanied with the greateft De- 
 light ? They afford an original joy, which 
 
 does 
 
[ 201 ] 
 
 does not require any preceding pain, to raife 
 it, or give it a relifh. The pleafure of 
 thofe paffions which refpect our private ad- 
 vantage is, in a great meafure, confin'd to 
 the gratification of them ; they give us pain, 
 when we cannot gratify them : but, even 
 when love and companion are unfuccefsful, 
 ftill we are pleafed to feel them flirring and 
 prevailing in our hearts : and, even when 
 tnefe kind affedions lead us through a feries 
 of anxiety and concern, pity and fympathy, 
 there is a fecret pleafure attending thofe 
 difturbances ; we hug and indulge them, 
 and are unwilling to be deprived of them 
 any way, but by a Joy arifing from the 
 Succefs of thofe for whom we were con- 
 cern'd, or the relief of thofe whom we piti- 
 ed. Far more are thefe Affections delight- 
 ful when fuccefsful ; when we actually af- 
 ford help and fuccour, beftow benefits, and 
 fpread happinefs around us. The more 
 large and extenfive the exercife of the kind 
 affections is ; the greater is the joy accom- 
 panying it : how great the joy of a gene- 
 rous and extenfive good Affection to the 
 univerfal Weal of the whole rational World I 
 efpecial !y if, from a perfuafion of the care 
 of an Univerfal Governour, who is perfectly 
 wife and powerful, as well as good, we are 
 fatisried that this general happinefs is fe- 
 cured and taken care of, amidft all changes 
 and revolutions, and all feeming or partial 
 
 and 
 
[ 202 ] 
 and temporary mixtures of Evil in the prefent 
 imperfect arid unfinished flate of things : 
 what joy muft this naturally afford a good 
 man ? What chearful refignathn muft it in- 
 fpire, as to every thing that belongs to his 
 own particular intereft for the prefent, 
 which is fvvallowed up in the Universal Good, 
 in which he is fatisfied he {hall find his own 
 greateft enjoyment ? What delight and joy 
 does the devout mind :ee] y in contemplating 
 and adoring the amiable Perfections of God ? 
 efpecially when thus animated to form his 
 own mind and conduct more and more after 
 the Model of that exalted pattern of moral 
 excellence ! How delightful to view His ex- 
 tenfive Goodnefs ; to contemplate the Wif- 
 dom of His conduct ; to coniider one's felf 
 as a true member and fubject of His king- 
 dom, and under the care of that Almighty 
 King ! What delight does the generous 
 heart feel, in fharing the joys of others, and 
 beholding them happy \ efpecially when 'tis 
 by his own means, and when he receives a 
 new and repeated (onic of happinefs from 
 the fymptoms of that joy hirnfelf has pro- 
 duced ? Tho" we Iditn cur Jhare of outward 
 things by communicating them ; yet the 
 enjoyment is heightened by this Participation. 
 Such are the iatisfactioiis that immediately 
 accompany the exercife of kind and pious 
 affections. 
 
 This 
 
[ 203 ] 
 This pleafure is exceedingly heighten'd by 
 the approbation of the confcious Mind, and 
 by the fair and amiable appearance of thefe 
 good Affections. The pleafure of kind af- 
 fections is not confin'd to the immediate 
 exercife ; as the pleafures of fenfe, for the 
 moft part, are ; but remains in the mind ; 
 and returns every time we review the ami- 
 able affections, every time we look back on 
 the good actions done. What tranquillity 
 and enjoyment arifes from Peace of Mind * ! 
 Can we imagine a greater, and more fteady 
 joy, than flows from a conftant feries of 
 eafy and felf-approving reflections, in which 
 vanity and partial fondnefs have no (hare ; 
 but that temper and conduct the mind ap- 
 proves in one's felf, would be equally ap- 
 prov'd wherever beheld ? What further 
 fatisfaction muff it afford the mind of a good 
 man, that, as a conduct fo beneficial and 
 fo amiable tends to procure a fair reputati- 
 on, and recommends to general efteem ; he 
 is confcious to himfelf of the deferv'd efteem 
 and love of others ? He enjoys, not their 
 feign'd applaufes or partial commendations ; 
 but their juft efteem, their hearty love and 
 gratitude. What a tranfcendent delight to 
 look upon himfelf as approv'd by the great 
 and good Governour of the World, who 
 loves goodnefs and righteoufnefs f The very 
 
 * Prov. iii, 17. Ifa. xxxii. 17, 
 
 con- 
 
[ 204 ] 
 confcioufnefs of acting under the view and 
 approbation of fuch a perfect Judge of ex* 
 cellen«y, by whom afiions are juftly weigh' d, 
 what Joy muff it afford ! 
 
 Such are the inward enjoyments of a good 
 and pious mind. But, let us confider, 
 
 (2.) What circumftances of advantage 
 thefe kind and pious affections put us in, 
 for obtaining the moft confiderable outward 
 means of fatisfaclion. Religion and virtue 
 not only allow us, but oblige us, to ufe all 
 methods of induftry, for procuring outward 
 advantages, that are confiftent with piety 
 and goodnefs : and thefe honeft arts are 
 found, in experience, to be the fureft ways 
 of thriving ; when violence and oppreflion 
 are foon difappointed of their purpofe, and 
 no arts of fraud and deceit can hold out 
 long *. Titty and goodnefs alfo afford a 
 peculiar fecurity for the peaceable acquifi- 
 tion and poffeffion of outward things j as 
 they tend to procure us the good-will and 
 afftftance of others about us, and to fecure 
 us from their jealoufy and oppofition f. 
 Let us confider, 
 
 (3.) What a relifh kind and pious affecti- 
 ons tend to give us for any enjoyment. A 
 mind free from inward bitternefs and dif- 
 guft, and from all uneafy and paining re- 
 flections, is, in fome meafure, necefiary t© 
 
 * Prov. X. 9, and xii, 19. f 1 Pet, iii. 13. 
 
 our 
 
[ 2®5 ] 
 our iatisfa&ion of any iort, or from any 
 thing. Now 'tis the exercife of kind af- 
 fections, that moft effectually banifh- 
 es all thofe fretful and galling pafTione, 
 which ruffle the temper and diftur'b the 
 mind ; and produces that inward peace and 
 tranquillity, which is neceflary to any true 
 enjoyment. Temperance and Sobriety, in 
 governing our private affections and defires, 
 do moft directly, and naturally contribute 
 -to our bodily health and ftrength ; and alfo 
 to our inward eafe, and the contentment of 
 our minds ; without which, there can be no 
 enjoyment : nor is this inward quiet and 
 tranquillity to be obtained by the greateft 
 abundance of outward things ; the moft 
 affluent ftate being found the moft expofed 
 to the greateft difturbances from every little 
 crofs .accident, or difappointment. It will 
 be found in experience, that the greateft 
 enjoyment, and moft lively jeliih of the gra- 
 tifications of fenfe themfelves, is to be ob- 
 tained and preferv'd by fuch a moderate and 
 temperate ufe of them, as is confiftent with 
 j}iety and goodnefs, and does not interfere 
 with the enjoyments of a higher kind al- 
 ready mentioned. And thus we have confi- 
 dered, what a natural foundation of happinefs 
 :and enjoyment piety and goodnefs is. But, 
 
 On the other hand : the workings of fuch 
 irregular paffions as are contrary to piety 
 T and 
 
[ 206 ] 
 
 and goodnefs, together with the uneafy tfr* 
 flections which attend them, make up the 
 . greateft mifery. The workings of anger, 
 envy, refentment, revenge, and the like 
 unfocial paffions, raife molt, violent tumults, 
 and produce inward torments, in a man's 
 own breaft : they render the mind ugly and 
 deform'd, fo that it cannot bear the view of 
 itfelf j and when in their height and ftrength, 
 they fo poflefs the foul, as to exclude every 
 relieving thought : they tofs a man out of 
 one ftate of inward torment into another ; 
 from the torment of refentment till the paffi- 
 on is gratify'd, to the tortures of remorfe 
 quickly fucceeding the t unnatural gratifica- 
 tion. Other felfifh paffions have a more 
 flattering and agreeable appearance : but, 
 as all the pleafure of them depends upon 
 the gratification of them, how liable are we 
 to be difappointed in that purfuit ? And 
 how great is the anguifh of that difappoint- 
 ment oft-times felt ; efpecially if no relief 
 arifes from enjoyments of a better kind ? 
 And, fo far as thefe paffions lead us afide 
 from the paths of goodnefs, and carry us to 
 any thing hurtful to others j it may be evi- 
 dent, from what has been already obferv'd, 
 that they deprive us of greater enjoyments, 
 than the gratification of them will afford, 
 and expofe us to greater woes than can be 
 compenfated by it. Impiety and neglect of 
 God deprive us of all thofe enjoyments and 
 
 com- 
 
[ Lot ] 
 comforts* which arife from a regard to his 
 Being and Providence ; and which are found 
 of the greatcft ufe to relieve the mind, when 
 it ftands in fpecial need of fupport. How 
 uneafy and difturb'd muft his mind oft-times 
 be, in fuch a mixed ftate of things as the 
 prefent, and under fuch difafters as all men 
 are unavoidably expos'd to, who is regard- 
 lefs of the hand of a wife and good Provi- 
 dence ; or frets and murmurs under the 
 Difpenfations of it ? And how can he mifs 
 to be often expos'd to fretfulnefs and mur- 
 muring under many outward events ; who, 
 inftead of feeking his happinefs in thofe in* 
 ward enjoyments, which no outward changes 
 can rob him of againft his will ; has his 
 heart fo bent on his own outward affairs, 
 that he is regardlefs of the welfare of others, 
 and the general good ? 
 
 Further : what inward pain, and remorfe,. 
 muft naturally accompany that remem- 
 brance of his own temper, and reflection 
 upon his actions, which a wicked and im- 
 pious man cannot mifs to have ? Who can 
 exprefs the anguifh of his mind, who cannot 
 reflect on his temper and conduct, but he 
 beholds in himfelf fomething horrid and 
 Clocking ? who fees himfelf juftly defpifed 
 and hated by thofe about him ? What ter- 
 rors muft feize his mind, who is fill'd with 
 a juft fenfe of the difpleafure of Heaven ? 
 which a. wicked man may well be in fear 
 Ti of 
 
[ 208 j 
 
 of, even from God's love of goodnefs and 
 of the welfare of his creation, tho' there 
 was no exprefs denunciation of it. How 
 difturb'd muit be the condition of his foul, 
 who is continually haunted by the Spectres 
 of his guilt ; and oft-times rLTd with juft 
 fears, both from men and from the Deity, 
 and even with imaginary ones ? What en- 
 joyment can fuch a one have, even in the 
 moft flattering circumftances of fortune, and 
 amidft the greateft abundance of outward 
 dungs ! This is the natural portion of a 
 wicked and vicious man. 
 
 It may perhaps be thought, that, how- 
 ever in the main a benevolent and pious tem- 
 per and behaviour tends to our greateft en- 
 joyment -, yet, in fome particular cafes, it 
 may be our intereft to act a contrary part. 
 It rauft be own'd, that one may gain fome 
 particular outward advantages, by forfaking- 
 the ways of piety and goodnefs ; and may 
 fuftain fome outward loffes, by adhering to 
 them : and yet this is far from being fo of- 
 ten the cafe ; as a man under the govern- 
 ment of fancy and appetite may, from their 
 fuggeftions, be induced to think. But thefe 
 outward advantages, obtain'd by any vicious 
 action, are always attended with an inward' 
 lofs, which is not to be compenfated by 
 them j as outward loffes attending the exer- 
 cife of piety and goodnefs, are accompany'd 
 
 with, 
 
r 209 j 
 
 with, and compenfated by inward advantage 
 and improvement. Every deviation from the 
 paths of goodnefs breaks in upon that tone 
 and turn of the temper, which is the in- 
 ward foundation of tranquillity and happi- 
 nefs ; and introduces fuch a diforder and 
 corruption into the mind, as we know not 
 where it may frop : every partial diforder 
 within tends to an univerfal one, and is a 
 part of it ; and is naturally accompany'd 
 with part of the mifchief flowing from it, 
 tho' it may not be fo plainly felt at the firft : 
 ever)' known and wilful departure from the 
 paths of uprightnefs, mufl make way for in- 
 ward reproach and remorfe : nor can any 
 one know what length the mifchief may go 
 he does himfelf, when he ventures to break 
 that peace of mind, which he knows not 
 when, or if ever, he mail wholly recover : 
 and he who ventures all this lofs, for any 
 outward gains, makes but a fad bargain : 
 even in this fenfe, there is a great deal of 
 force in that warm and home queftion of our 
 Saviour ; JVhat is a man, profit ed, if he /ball 
 gain the whole world, and lofe his own foul * s? 
 'Tis a vain imagination to think, that if 
 we adhere to goodnefs and honefry, in moft 
 inftances, we may fafely adventure to devi- 
 ate from it in fome : this is to make life a 
 perpetual inconfiftency, What fettled peace 
 
 * Matt, sri. 2. 6. 
 
 T 3 can 
 
[ 210 ] 
 
 can there be within ; what regular tran- 
 quillity ; what fteddy enjoyment in life; when 
 a man's heart is divided, and he is at perpe- 
 tual variance with himfelf, condemning at 
 one time what he approves at another ? The 
 only way to fettled peace and undifturbed 
 enjoyment, is by fteddy uprightnefs ; by one 
 hVd and confideratereiblution ; which, once 
 well form'd, muft be fteddily kept to, and 
 all the paiftons and appetites brought under 
 fubjection to it. 
 
 I thought it needful to be at the more 
 pains to ftate this matter fully and clearly ; 
 becaufe lefTening the prefent and natural ad- 
 vantages of piety and geodnefs, and magni- 
 fying its prefent diftrefles, is not only a thing 
 induftrioufly labour'd at by the enemies to 
 the caufe of virtue and goodnefs j but they 
 are even feconded in this attempt, unwarily 
 I hope, by fome who have thought, it feems, 
 to ferve the caufe of Religion and Revela- 
 tion, by reprefenting the prefent condition 
 of virtue as moft melancholy and calami- 
 tous ; and with this prepofterous view have 
 join'd in the cry of calling the proud happy ; 
 and fetting forth the ftate of profperous vice 
 as a condition to be envy'd, " were it not 
 " for the awe of a hard majler, who, it feems, 
 " grudges us this happinefs !" But, what is 
 there that fhculd lead us to fuch unfavour- 
 able views of the prefent porticn of piety and 
 
 goou- 
 
[211 ] 
 
 goodnefs ? Is it the ifhare good men have in 
 the common calamities of human life ? But 
 fure thefe do not more befall good men than 
 bad men : the moft that can be faid of them 
 is, that they fall promifcuoujly on the good 
 and bad : a circumftance which may hinder 
 the difference betwixt them, from being fo 
 con/pi cuous to all the world, but that the con- 
 fideration of the wifdom and goodnefs of the 
 Univerfal Governor, may afford us ground 
 to expect it fhall one day be more fo ; and 
 this may render a Revelation, which allures 
 us it (hall be fo, on that account, highly cre- 
 dible : yet fure this can never make the pre- 
 fent condition of a good man in any refpe£fc 
 worfe, than that of a bad man ; feeing com- 
 mon calamities fall equally upon both ; and 
 cannot, certainly, lie fo heavy on the good 
 man as on the other, but muft fit eafier and 
 lighter upon him, fo far as he is in the exer- 
 cife of his piety and goodnefs. Is it, then, 
 the peculiar hardfhips and fufferings good 
 men endure, on account of their goodnefs, 
 or for adhering to a caufe which their virtue 
 obliges them to maintain, that makes us 
 think fo unfavourably of their prefent con- 
 dition ? But, have they not their peculiar 
 fupports too ? There is zjlrength arid force^ 
 as well as beauty, belonging to piety and 
 goodnefs, fo far as they prevail in the tern- 
 per and conduct, whence the name of Vir- 
 tue is deriv'd to them : the joys they afford 
 
 tend 
 
[ 212 ] 
 tend to ftrengthen the temper ; and give a 
 force to the mind, to bear up under oppofi- 
 tions and hardfhips : there is a firmnefs and 
 fteddinefs,that is of their very nature; and 
 a great deal of their proper exercife lies in 
 forbearing pleafures, and enduring pains, in. 
 the maintenance of a fteddy refolution, in 
 preferving that temper, and keeping up to 
 that conduct in which the foul finds its great- 
 eft enjoyment. ? Tis not, certainly, any lofs 
 or hardfhip that may be fuftained in fuch a 
 noble courfe, that can lie heavy upon his 
 mind, who confiders thefe as befalling him 
 not without the fovereign difpofal of a per- 
 fectly wife and good Mafter, who fees meet 
 fo to exercife him ; who regards them as the 
 appointed tryal of his Virtue, by which it is 
 to be exercifed, brightned, and improv'd ; 
 who confiders the loffes he bravely fuftains, 
 and the fufferings which with a fteddy mind 
 he endures, as the price at which he pur- 
 chafes ftrength and freedom of mind, and the 
 maftery of himfelf; greater firmnefs and 
 conftaney in a good caufe ; and confequent- 
 \y an enjoyment of inward peace and fatif- 
 faclion, yet more uninterrupted, and more 
 above the reach of difturbance ! But, fup- 
 pofe the fufferings of a good man come to 
 the greateft extremity, and he endures the 
 fharpeft perfecutions. Why, this is far from 
 being fo often the cafe, as may be imagin'u : 
 ordinarily, a man's piety and goodnefs itfelf 
 
 affords 
 
[ 213 ] 
 
 affords him a peculiar fccurity againft the 
 ill-will or the ill defigns of others : 'tis com- 
 monly from luft of worldly power or wealth, 
 that the violence of profecutors arifes ; and 
 'tis, atleaff, an imagin'd oppofition of world- 
 ly interefts, that makes the good man fafl 
 under it; while his being on the fide to 
 which his virtue obliges him to adhere, (but 
 which his perfecutors, perhaps, call herefy) 
 is but the pretended caufe of their perfect- 
 ing him ; and were this pretence wanting, 
 others might be found to patronize that cru- 
 elty and opprefiion, which, in reality, has 
 its rife from other caufes. And, in the cafe 
 of fuch fufFerings, even fetting afide future 
 rewards, a good man may have the profpeclr 
 of a great deal of good to be done by his 
 firmly enduring them ; to which with plea- 
 fure he facrifices private advantages ; and 
 even, perhaps, a Hfe 9 which, prolong'd with 
 the abandoning fo glorious a caufe, rauft be 
 to him a wretched and miferable one. And, 
 if 'tis mod delightful to behold a good man 
 maintaining a noble ftruggle with adverfity, 
 and holding on his well-chofen courfe amidfr. 
 the worft fhoeks of calamity ; what a vaft 
 joy muft it be, for a man's own mind to ap- 
 plaud him, as the good and fteddy man, 
 firm and unmov'd in the belt of caufes ! If 
 per adventure for one good man fo me would even 
 dare to die* ; mull not a truly good man 
 ♦ Rom. v. 7. 
 
 die 
 
C 214] 
 
 die, with pleafure, for the good of mankind, 
 or of his country ; or for the advantage of 
 that caufe, which he looks upon as the caufe 
 of God, and of the happinefs of mankind ? 
 And, all the while, in the unequal compari- 
 fon that is made betwixt the prefent condi- 
 tion of a good and bad man, there feems to 
 be very little account made of the peculiar 
 calamines which attend the vicious, and that 
 commonly in the moft profperous outward 
 circumitances ; calamities far greater, as 
 they immediately affect the mind and foul ; 
 and which more conjlantly attend the vici- 
 ous, as arifing from the inward temper it- 
 felf ; than any outward calamities which 
 fomethnes befall the good and virtuous. Did 
 we fairly take the inward condition, as v/el! 
 as outward circumftances, both of the good 
 and bad into the account, we might fee 
 abundant ground to conclude ; not only that, 
 fuppofing both on an equal footing as to 
 outward things, there could be no queltion 
 which had the greateft enjoyment : but alfo 
 that, fuppofing the bad man had commonly 
 the advantage in outward refpedls, yet the 
 inward enjoyments of a good man will com- 
 penfate his outward lofTes and afflictions ; 
 whereas the greateft affluence of outward 
 things will not compenfate the want of in- 
 ward peace : and, however dazling an ap- 
 pearance the fplendour of greatnefs, the ele- 
 vations of fortune, and the blandishments 
 
 of 
 
[ 215] 
 
 of fenfe, may make to thofe who look only 
 on the outfide of things ; they can afford but 
 very {lender enjoyment to one void of peace 
 within, difturb'd by the workings of irregu- 
 lar paflions and the remorfes of a guilty 
 mind. 
 
 So that Piety and Virtue is, in its own 
 nature, always, the Good ; and Vice the 
 111 j of every man : that temper and con- 
 duct which is beji for ethers about us ; is alfo 
 bejl for our J elves : and fo far as we are want- 
 ing to promote the good of our neighbours 
 and of mankind ; we are fo far wanting to 
 ourfelves, and ceafe to promote our own 
 good and happinefs. 
 
 From all which the general conclufiort 
 follows, with the greatefr. clearnefs and evi- 
 dence : " That there is a manifeft diffe- 
 " rence betwixt one kind of difpofition and 
 4C conduct of men, and another j according 
 " to which the One is Good, the Other 
 ** Evil ; even tho' no Law did enjoin the 
 " one, or forbid the other : and this diffe- 
 " rence is as certain and unchangeable, as 
 w that betwixt light and darknefs, a bitter 
 " and fwcet tafte ; the one no more arifes 
 " from, or is alterable by, the meer Will 
 <€ and pleafure of any, than the other." 
 
 From what has been difcours'd on this 
 
 Argument it may appear : That, it is doing 
 
 moil ufeful fervice to the publick, and to 
 
 i par- 
 
[216] 
 
 particular perfons, and even tranfgreflbrs 
 themfelves ; for every one, in his proper 
 itation, and as he has opportunity, to ufe 
 the beft methods in his power for putting a 
 itop to the torrent of vice, and promoting a 
 Reformation of Manners : and that they 
 who join together in Societies for this pur- 
 pofe, that they may the better be aflifting 
 to one another in it, are engaged in a good 
 caufe. 
 
 What pity is it, if fo good a defign is ever 
 expofed to reproach ; by a wrong, or indif- 
 creet management of it ? This, therefore, 
 I hope You, who are engag'd in Reforming 
 Societies, will carefully guard againft, in all 
 inftances. 
 
 There is one caution, particularly; which 
 feems to me of .fuch importance, that I hope 
 you'll forgive me if I cannot but put you in 
 mind of it : namely, that tho' there are other 
 methods proper to be ufed for reclaiming 
 our neighbours from any thing that is amifs 
 in them, as inftruclion, perfuafion, and the 
 influence of a good example ; yet .the me- 
 thod of punifhing offenders, is to be confin- 
 ed to fuch crimes of the vicious as are hurt- 
 ful to others about them,} or difturb the 
 peace of human fociety. And therefore, 
 you are carefully to beware, that, under pre- 
 tence of punifhing crimes, you do not un- 
 juftly reftrain men from the free exercife of 
 their natural and unalienable right of en- 
 quiring 
 
[2I 7 ] 
 quiring for themfelves in affairs of religion ; 
 and acting agreeably to the light of°their 
 own minds ; ih far as it does not lead 
 them to commit any matter of wrong or 
 wicked leudnefs, by which their neighbours 
 are injured, or their natural or civil rights 
 invaded. It would certainly be a moft auk- 
 ward and inconfittent thing ; if they who fet 
 themfelves to bear down and fupprefs vice ; 
 fhould, under that colour, fet themfelves to 
 fupprefs by methods of violence the exercife 
 of a right, without the exercife of which in 
 fome meafure there could be no virtue ; the 
 right of Confcience, and private judgment 
 in matters of religion: how abfurd and in- 
 confittent would it be, if the members of 
 focieties for reformation of manners fhould 
 themfelves, and pretending to act in that 
 charader too, be guilty of the greateft ini- 
 quity and injuftice ? fhould become perfeeu- 
 tors and injurious f or permit themfelves to 
 be made the inftruments or patrons of any 
 motion or attempt to deprive their fellow- 
 fubjeas of any of their valuable liberties and 
 privileges ; or infringe any of thofe natural 
 or civil rights, in the pofleffion and exercife 
 of which 'tis the proper office of the Civil 
 Magiftrate to protect and defend all Good 
 Subjects r* 
 
 Among many evils, and chafers of de- 
 generacy, to be lamented in the prefent age ; 
 there is one very great bleffing, which all 
 U good 
 
T2I8] 
 
 good men have ground to rejoice in : that 
 the principles of liberty, the rights of con- 
 fcience and private judgment, are better un- 
 derftood, and more regarded, than (for any 
 thing I know) they have ever been in former 
 times ; and I believe I may adventure to fay 
 no lefs, if not more, in Great Britain, than 
 in any other Country under the Sun. Wfaile 
 this happinefs continues among us, as I hope 
 it will continue, fpread, and grow; elpeci- 
 ally while we are under the protection of a 
 government which, in the making of Laws 
 and the adminiftration of juftice, acls with 
 fuch a facred regard to thefe rights ; we may 
 hope that valuable improvements, in all ufe- 
 .ful knowledge, mall take place ; while the 
 great barrs againlt a free and impartial en- 
 quiry, arifmg from a regard to worldly in- 
 tercll and the fear of man's judgment, are 
 removed : and when truth in religion and 
 morality obtains a fair tryai, reafon and ar- 
 gument free fcope, we may expect thatim- 
 poftures of all kinds mall be more and more 
 detected ; the kingdom of darknefs, which 
 has been chiefly fupported by methods of 
 violence, and the interpofal of the fecular 
 arm in affairs of confcience, fhall be more 
 and more weaken'd ; falfe reafoning, and 
 ill-plac'd raillery and buffoonery, will not 
 long irand the teft, but one time or other 
 cxpofe themfelves ; and the folly andabfur- 
 
 dity 
 
[2I 9 J 
 
 dity of thofe (hull more and more appear, 
 who call evil good, and good evil, &c. 
 
 Only it concerns us to take great care that 
 we life not our liberty for a cloak of licenticuf- 
 nefs* : that we don't make life of that liber- 
 ty we have, and ought to have, of adding 
 agreeably to the dictates of our confciences, 
 without fear of man s judgment ; as a pretence 
 to cover over acting contrary to the dictates 
 of our confciences, without fear of the righ- 
 teous judgment of God. If fuch licentioufnefs 
 ever rjurries men on to the committing mat- 
 ter of wrong or wicked leudnefs againft 
 others ; the Governing powers in civil fo- 
 ciety,who are guardians of the pub lick peace, 
 have a right, and 'tis their duty, to reftrain 
 it by proper animadverfions and punifhments 
 fuited to the nature of the offence. 
 
 But there are other methods, as I have 
 already obferv % d, proper to be ufed by all, 
 as they have opportunity, for reclaiming 
 their neighbours from whatever is wrong in 
 their temper or behaviour : the methods of 
 inftruc~tion, and perfuafion ; and the influ- 
 ence of a good and engaging example. In 
 all thefe it particularly becomes the mem- 
 bers of reforming focieties to ihow them- 
 felves patterns of good Works \ : and 'tis the 
 bufinefs of every good man, to fecond their 
 laudable endeavours. Particularly as the 
 
 * i P*t. ii, 16. f Tit. ii.j, 
 
 U 2 moft 
 
[ 220 ] 
 
 molt effectual way of introducing and pro- 
 moting a general reformation, is for every 
 man to reform One ; and a good example 
 is, by the blefiing of God, of great influ- 
 ence for gaining and reclaiming offenders ; 
 every one may contribute fome part towards 
 a general reformation of manners, by amend- 
 ing whatever is amifs in himfelf, and mow- 
 ing forth in an exemplary behaviour the 
 beauty and amiablenefs of hoiinefs and good- 
 nefs : and it efpecially becomes the Difci- 
 ples of Jesus, to depart from iniquity \ ; and 
 to let their light fo foine before men, thai they 
 may fee their good works , and glorify their Fa- 
 ther who is in heaven (j . 
 
 It would alfo contribute very much to the 
 promoting a general Reformation of Man- 
 ners j if Matters of families would take fuch 
 care, as their place enables and obliges them 
 to do, of the manners of their domefticks ; 
 particularly, by a more careful and diligent 
 practice of that important, but much neglect- 
 ed, duty of family- inftruclion : and if Pa- 
 rents, and others to whcm the education 
 of young ones is committed, would lay out 
 their main care in forming their Minds. This 
 is the foundation on which an effectual Re- 
 formation of manners mull: be built. There 
 is nothing, indeed, has a more difmal afpect 
 upon the rifing age j than the general'dillo- 
 
 f z Tim. 11,19. || M-it. v. 16. 
 
 lutenefs 
 
[221 ] 
 
 lutenefs of the Youth : this (together with 
 a certain Vanity of diftinguifhing themfelvei 
 fome way, when a regard to a valuable re- 
 putation is gone) prompts them to fwallow 
 and cfpoufe the molt loofe and dinolute 
 principles ; and lays them open to the fnares 
 laid for them by any defigning feducer, who 
 will favour them with a mallow argument, 
 a merry ftory, or a filly jeft ; which they 
 may have in readinefs to oppofe to any fober- 
 admonition or grave argument laid before 
 them by others, or any remaining checks of 
 their own confciences. 
 
 I cannot help afcribing this general Cor- 
 ruption of Youth, in a great meafure, to the 
 grofs and general neglect of a rational and ' 
 virtuous Education. How many, alas ! take 
 more care of the training of their Dogs and 
 Horfes, than of their Children and Heirs ? 
 And, even among thofe who are not alto- 
 gether carelefs and negligent of the educa- 
 tion of their Children, how much of that : 
 concern which fhould be laid out in forming 
 their Minds, is altogether fpent in teaching 
 them things that are of no ufe to them in 
 the way of life for which they are defigned ; 
 or, at beft, training them up in accomplish- - 
 ments which are trifling and inconfiderable, 
 in comparifon of a good and virtuous mind I 
 And I fpeak it with very great concern ; I. 
 cannot help being apprehenfive that the 
 loofeneft and debauchery fo much lamented 
 U 3 iiv 
 
[ 222 ] 
 
 hi many, who are obferved to have had the 
 benefit of a Religious Education ; may of- 
 ten be found to proceed in a great meafure 
 from that very Education itfelf, as 'tis ma- 
 naged : for I may appeal to attentive obferv- 
 ers, whether that which obtains the name 
 of a religious education, does not often turn 
 out in fuch a fhape as this ? The care of Pa- . 
 rents, or Inftruclors, about the religious part 
 of Education, is almoft wholly fpent in in- 
 culcating upon young ones the Shibboleth of 
 a Party; making them acquainted with, 
 and inftilling into them a regard for, the 
 particular doctrines or peculiar forms of their 
 own Seel: , in which there may oft-times be 
 found a mixture of things abfurd or trifling; 
 which yet are inculcated with as great ear- 
 neftnefs, and by the fame methods, with 
 the moft weighty and important points ; 
 while great pains are taken to infpire into 
 them at the fame time a ftrong averfion to 
 thofe of another way of thinking, and that 
 by methods which even a Childifh capacity 
 may difcern to be contrary to equity and 
 charity : and inftead of forming their minds 
 to a rational fenfe of Good and Evil, a tafte 
 and relifh for true Piety and Virtue, upon 
 fuch principles as will ftand the teft of a 
 moft frricT: examination ; any inftances of 
 good practice they are taught, are recom- 
 mended and enforced by meer authority ; 
 or by the awe of future rewards and punim- 
 
 ments > 
 
[223] 
 merits ; which, as they are made ufe of with- 
 out ever explaining the nature andjuftice of 
 them, cannot diretViy contribute to promote 
 a liberal piety and virtue, a rclifh for true 
 goodnefs and favour of honelty in the mind : 
 while, in all the offices of religion to which 
 they are accuftomed they are detained before 
 the Lord* againft their will ; forced to run- 
 the round of certairj forms, they know no 
 good in ; no care being taken to inftill into 
 them a juft (enCe and liking of true piety and 
 devotion, or a regard to any valuable purpofe 
 in fuch obfervances fave only the pleaiing of 
 their Parents ; whofe devotion and piety, 
 at the fame time, they obferve to be exerted 
 in fuch a way as tends to give them no ami- 
 able and inviting, but rather a difgufKngand 
 forbidding, view of it : and all the while, 
 their kind and generous affections are rather 
 check'd, than forwarded andimprov'd; while 
 every felfifh paffion and appetite, inftead of 
 being regularly check'd and corrected, is ra- 
 ther in many cafes humour'd and encourag'd ; 
 only the exercife of them in fome particular 
 initances is restrained, not by any rational 
 endeavours to cure the wrong turn in the 
 temper, but by pofitive precepts as to fuch 
 and fuch particular inftances ; and by an 
 awe and constraint, which the young one 
 knows he fhall one time get rid of, and longs 
 to be delivered from. 
 
 * i Sam, xxi. 7. 
 
[ 224 3 
 
 Is this to train up a Child in the way that 
 he jhould go? What muft be expected to be 
 the confequence, when a young thing, with 
 the fmall portion of common fenk fuch an 
 Education has left him, and with warm 
 blood and ftrong paffions, gets out into an 
 enfnaring World ? when a creature thus 
 (neglected, (hall I fay, or rather) with great 
 care mifguided, comes to be emancipated 
 from fuch fetters, and get rid of fuch auk- 
 ward reftraints ? when the raw unform'd 
 Youth comes once (as, perhaps* with a fcan- 
 ty portion of understanding and very flender 
 exercife ofreafon he may) to difcover a flaw 
 or weaknefs in fome things that, it may be, 
 he has been taught to look upon as equally 
 facred with God and Virtue, Goodnefs and 
 Honefty ; muft it not be natural for him 
 upon fuch a difcovery, with the concurrence 
 of wild paffions ufed to no regular govern- 
 ment, to draw very general and hafty con- 
 clufions ? to throw up at once every thing 
 he has been formerly taught ; and which 
 his Education has fumifh'd him with nothing 
 to fay for, more than for fome things he has 
 now found to be trifling and abfurd ? to 
 abandon a courfe which, both by inftruc"tion 
 and example, he has been taught to be trou~ 
 blefome and painful ; and betake himfelf to 
 a way of life which his Appetites tell him 
 is moil delightful, but from which hitherto 
 he has been rigoroufly reftrained ? 
 
 I'm 
 
[225 ] 
 
 I'm afraid we may defpair of feeing any 
 general reformation among the Youth, "till 
 fuch G;rofs faults in their Education be amend- 
 ed : and till the firft and chief care in train- 
 ing up of young ones be imployed in formr 
 ing their Minds right. Great pains muft 
 be taken to initill into them, according as 
 their capacities gradually open, fome under- 
 flanding of the nature of true goodnefs and 
 virtue ; good thoughts of God, and of the 
 obligations we are under to him j juft no- 
 tions of the nature of pure and undejiled Re- 
 ligion, as 'tis founded in a fenfe of the unalte- 
 rable difference betwixt moral Good and 
 Evil, and the belief of a perfectly good God; 
 together with fome jult underftanding of the 
 natural tendency and influence of true piety 
 and virtue prevailing in the heart, to the pre- 
 fent improvement, pleafure and fatisfac~tion 
 of the mind, and to the fettled peace and 
 tranquility of the whole life. And with this 
 care to inform their judgments, muft be 
 joined the moft careful and engaging endea- 
 vours, to form their minds to a talle and re- 
 lifh of true goodnefs, virtue and piety : not 
 only by describing to them, as clearly and 
 fully as their capacities will allow, fome o£ 
 the inward enjoyments arifing from them ; 
 but alio by putting them upon reflecting on 
 any experience or feeling of that kind they 
 themfelves may have had, and leading them 
 gently and by winning methods to maketri-, 
 
 ad 
 
[22-6 ] 
 a3 in fome inftances j and thus gradually 
 training them to fome experience of this 
 fort* : but above all, by the influence of a 
 good example, affording them an eafy, fami- 
 liar and engaging view of the Beauty of ho- 
 linefs and goodnefs ; fuch an example of 
 exacl conformity to the feveral rules of pure 
 and undefiled religion, as may fet true piety, 
 and the feveral virtues to which it animates, 
 before their eyes in its native amiablenefs ; 
 and fhow them that it is a moft kind and 
 benign, a moft happy and comfortable, 
 thing. In all which, great care muft be 
 taken to fuit the manner of inftruclion and 
 perfuafion to the gradual opening of their 
 capacities, to their tempers and the feveral* 
 inclinations they early difcover ; needfully 
 catching at all advantages afforded by the 
 natural kindnefs and tendernefs of their tem- 
 pers, and any little fparks of goodnefs, and 
 a icnCe of what is fair and beautiful in man- 
 ners, they mow of their own accord. 
 
 Perhaps I have enlarged upon this Subject, 
 beyond the proportion which falls to its fhare 
 in fuch a difcourfe as this : but, methinks, 
 not beyond its Importance, to a General 
 Reformation of Manners. 
 
 * See above, pag. 168, and 170, ©V. 
 
 FINIS, 
 
Publick Virtue recommended. 
 A 
 
 SERMON 
 
 Preached in the 
 
 High-Church of Edinburgh, 
 
 O N 
 
 Thursday, MAY 8th, 1746, 
 
 A T T HE 
 
 Opening of the General Assembly 
 of the Church of Scotland. 
 
 By WILLIAM WISHART, D. D. 
 
 Principal of the College of Edinburgh. 
 
 The Secokd Edition, with fome Additions. 
 
T O 
 The Right Honourable, 
 
 The E a r l of L E V E N, 
 
 His Majest v's 
 
 High Commiffioner 
 
 T O T H E 
 
 GENERAL ASSEMBLY of 
 
 the Church of Scotland : 
 
 This SERMON is moil refpeft- 
 fully Dedicated by 
 
 His Grace's 
 
 moft obliged, 
 
 moft humble, 
 
 and moft obedient Servant, 
 
 WILL. WISHART. 
 X 
 
[ *3* ] 
 
 Psal. cxxii. 6—9. 
 
 Pray for the peace ofjerufalem, they /hall prof- 
 per that love thee. Peace be within thy 
 walls, and profperity zvithin thy palaces. 
 For my brethren and companions fakes ; I will 
 now fay, peace be within thee. Becaufe of the 
 houfe of the Lord our God, Iwillfeek thy good, 
 
 THAT I may difcourfe on thefe 
 Words, fuitably to the Occaiion 
 of our prefent Meeting, I fhallcon- 
 fider the Pfalmift as, in them, fetting an Ex- 
 ample to us ; fhewing for whom our great 
 Concern is to be exercifed : What Blejfings 
 we are to be concerned for, on their Behalf: 
 And what Ways we are to exprefs this Con- 
 cern : And, in fine, as fuggefting fome pro- 
 per Motives, to excite us to it. 
 
 In all which, I mean not fo much to take 
 upon me to give Inftruerion and Direction 
 to you, my Reverend Fathers and Brethren ; 
 as to offer fome Hints, which, by the Blef- 
 fingofGoD, may be ufeful to his People 
 here afTembled : And that under your Ob- 
 fervation and Correction. 
 
 X 2 ' T« 
 
1 232 J 
 
 To begin then, 
 
 I. For whom are we taught, by the Ex- 
 ample of the Pfolmift here, to have the moll. 
 hearty Concern ? 
 
 The Royal Pfalmift David, in praying 
 fcr the Peace cf fernfalem, the Capital City 
 of the Kingdom, under its Name exprefies 
 Eia ; Concern f<Jf ^-- e Nation; as is evident 
 from thefe Words, * there are fet thrones cf 
 judgment, the (brines of the houfe of David ; 
 i. e. " There is held the fupreme Council 
 ** and Judicatory of the Nation ; there is 
 11 the Seat cf the Throne, and the Refi- 
 • € dence of the Royal Family;" zr\<\, peace 
 be within thy walls, and profperity within thy 
 palaces -, i. e. to thofe who dwelt within its 
 Wcdls, and inhabited its Palaces ; who were 
 capable of feeling and tatting the Bleffings 
 of Peace and Profperity. 
 
 But, as ferufalem was the City which 
 God had chofn, to put his name there ; it was 
 an Emblem of the Church of God. And 
 that, in this religious View, it was a fpecial 
 Object of the holy Pfalmift's Concern, ap- 
 pears from thefe Words, \ Thither the tribes 
 go up, the tribes of the Lord unto the teftimony 
 of ffrai'I, to give thanks unto the name of the 
 lord , and %for the houfe of the Lord our 
 God, I will feek thy good. 
 
 So that the Example of the Pfalmift, as it 
 is applicable to us, calls us to the molt hearty 
 * Ver. 5. f Vcr. 4. \ Ver. 9. 
 
 Concern 
 
[ 233 I 
 Concern for our native Country, and for the 
 Church of God, efpecially among ourfelves. 
 
 That Society is natural to Men, and ne- 
 ceflary to their Improvement and Perfection ; 
 both the natural Abilities, and the natural 
 WeaknefTes of Mankind concur to mew. 
 
 The Powers we are furnifhed with ; the 
 Affections of our Hearts ; the Circumftances 
 of mutual Dependence, in which we are pla- 
 ced ; and the Opportunities afforded us, of 
 giving mutual Affiftance ; do all fpeak us 
 formed by the great Parent of Mankind, not 
 to ftand, each of us, by himfelf ; or improve 
 alone : but to be all Members of one Body ; 
 every Part of which is preferved, and its 
 Welfare promoted, by mutual Aids : To be 
 Citizens of the World, as one common City, 
 under the Divine Government. 
 
 But, the general Obligations to Kind- 
 nefs, Sympathy, and Help towards any of 
 Mankind, as we have Opportunity $ do, in 
 a fpecial Manner, oblige us to bear a Good- 
 will, and do kind Offices, to thofe with 
 whom we are joined by fpecial Ties ; to 
 whom we have peculiar Opportunities of 
 doing Good 5 with whom, efpecially, we 
 enjoy common Privileges, or run common 
 Dangers. 
 
 The Defence of Men's Perfons and Pof- 
 femons againft lawlefs Power, and the fecu- 
 ling their Enjoyment of the Means of Pros- 
 perity, require that they be formed into par- 
 X 3 ticular 
 
r 234 ] 
 
 ticular Societies or States, each under fome 
 one Government ; which, whatever its par- 
 ticular Form be, has for its fole End, and 
 fhould have for its fapreme Law, the gene- 
 ral Safety and Welfare. Where Men have 
 not the Happinefs oifuch a Conjlkution, they 
 can fcarce be reckoned to have a Country to 
 be concerned for : But, where they are blef- 
 fed with it, the Profperity of that Conlittu- 
 tion, and the Welfare of that Society, mult, 
 be the fpecial Object, of the hearty Concern 
 of Ail its Members. 
 
 OrjR native Couritry, then, is not fo much 
 that Spot of Earth on which we have our 
 Birth , as that Society of Men in Conjunction 
 with whom we are born, under the fame 
 Government and Laws ; Laws formed for 
 the Welfare of every Perfon, as belt fuits the 
 general Good of the whole Society: Laws 
 by which we are protected and defended, in 
 the Enjoyment of our juft Liberties and Pro- 
 perties ; and from which we derive various 
 Advantages, long before we are capable of 
 making any Return, or Acknowledgment 
 for them. 
 
 The true Love of our Country is not a 
 Fondnefs for any particular and diftinguifh- 
 ing Cuftoms, good or bad ; but a Concern 
 for its real Welfare : not a feigned Concern ; 
 or occafionally-aftecled, to ferve a Turn, at: 
 accommodate ourfelves to certain Times; 
 like that of Summer-day -friends 5. or tho'fe $f 
 
 whom 
 
[ 2 35 ] 
 whom we read, that, when * the Jews had 
 joy and gladnejs, a.feaji and a good day, many 
 of the people of the land became Jews, for the 
 fear of the Jews fell upon them : but hearty 
 and uniform ; at all Times, amidft publick 
 Calamities, as well as publick Profperity. 
 It is a fpecial Branch of the Love of Man- 
 kind : never to be detached from, far Ids 
 fet in Oppofition to, that general Affection, 
 of which it is a Branch. 
 
 But ; as our Concern for ourfelves, fo 
 our Goodwill to our Neighbours, mult be 
 low and narrow ; if it is confined to our outr 
 ward Affairs, and temporal Welfare ; and 
 does not (as becomes Creatures formed for 
 higher Enjoyments, and a more lafting Du- 
 ration) extend to the Improvement and Per- 
 fection of our Minds and Hearts -, and the 
 advancing of our Happinefs not only in this 
 World, but in a better. 
 
 The Propenfity of Men to feek after So- 
 ciety, in every Thing ; and their Experi- 
 ence of Benefit from it, in all forts of Af- 
 fairs ; do plainly fhcw a natural Obligation 
 -upon them to afTociate for Religious Pur- 
 pofes ; and to be mutually aflifting to one 
 another in thefe, their moft important, Con- 
 cerns. And all voluntary Jjjbciations that 
 are harmlefs to the Publick, may juftly claun 
 
 * Efthwviii, j 7. 
 
C 236 I 
 
 the Protection ; if beneficial to it, the En- 
 couragement, of the Laws. Particularly, 
 
 Where either Nature, or wife Choice 
 and Inftitution, has brought People together 
 into Societies for other Purpofes ; there is a 
 Fitnefs and Propriety in their being jointly 
 exercifed, in moft grateful Acknowledgments 
 to their common Parent ; and earneft Peti- 
 tions to the Author of all their Bleffings. 
 Befides, that mutual Charity fhould lead us 
 to thank God for the Bleffings Others re- 
 ceive, and to beg of Him the Bleffings need- 
 ful for them, as well as ourfelves : there are, 
 in all fuch Societies, common Bleffings, and 
 common Wants ; the Senfe of which is moft 
 properly exprefled in joint Acknowledg- 
 ments, and Supplications to their great and 
 general Benefactor. There is, therefore, a 
 Natural obligation, not only for Family- 
 worfhip ; but for larger Societies joining to- 
 gether in more publick Exercifes of Devo- 
 tion j and in attending on Religious Inftruc- 
 tion, which is a Thing of the greateft Im- 
 portance and Neceffity. That every Thing, 
 in fuch Societies, may be managed in an or- 
 derly Way, fo as to anfwer the great Pur- 
 pofes of Religion, and preserve the Manners 
 of the feveral Members of them conformed 
 to its Dictates, will require a particular Dis- 
 cipline ; diftincl from Civil Government ; 
 and not of the fame magiftcrial and coercive 
 
 Kind y 
 
[ 237 ] 
 Kind ; as Religion, from its Nature, muft 
 be free from the Com?nandme?its of Men. 
 
 But, as the modelling of Religion, and 
 the Worfhip of God, is not abfolutely to 
 be left to the Imaginations of weak and cor- 
 rupt Men ; it has pleafed God, in all Ages, 
 to take the Direction of this Matter into his 
 own Hands, by exprefs Revelation. Ac- 
 cordingly ; *God) who, at fundry times, and 
 in divers manners, [poke in time pajl unto the 
 fathers by the prophets ; hath, in thefe lajl days, 
 fpoken unto us by his f on ; whom he hath ap- 
 pointed heir of all things, f He hath pur chafed 
 a Church with his own Blood : % God hath 
 raifed him from the dead, and fet him at his 
 own right-hand ; and hath given him to be the 
 head over all things to the church \ which is his 
 body, whereof he alone is Head; his King- 
 dom, in which he alone is King : A Society 
 to be governed only by his Laws ; and have 
 ail its Inftitutions of Worfhip prefcribed by 
 him. He has taken Care, it mould be pre- 
 ferred an orderly and regular Society ; by 
 inflituiing in it a Government, diftin& frem 
 that of the Civil Magiftrate : So quite diffe- 
 rent, in its Purpofes, and the Methods of its 
 Execution ; that thefe two Powers, in the 
 proper Exercife of their different Functions, 
 can never interfere, or clafh : i. e. if neither 
 the Civil Power meddles with the Admini- 
 
 * Hcb. i. 1, a, f A&sxx. 28. J Eph, 1.20,22, 23. 
 
 ftration 
 
1 238 J 
 
 fixation of God's Word, nor the Church 
 with the Power of the Sword ; if, neither 
 the Secular Arm interpofes with Civil Pe- 
 nalties, in the Affairs of Confcience and Re- 
 ligion ; nor, the Preaching and Difcipline of 
 the Church be ever proftituted, to ferve any 
 other Intereft than that of Chrift's Kingdom. 
 The Government which Chrilt. hath infti- 
 tuted in his Church, is purely Minifterial :{;,. 
 including no Dominion over the Faith or 
 Confciences of Men ; where the higheil: 
 Name of Power, and that wilh which fome 
 have made the greateft Noife, is, * in plain 
 Engiijh^ that of Overfeers : A Government, 
 not confined into the Hands of the Parlors 
 of the Church, (or thofc who have confined 
 to themfelves the Denomination of Clergy) 
 but, wherein the Members of the Church 
 have a Share ; as being equally under the 
 Obligation with their Paftors. to withdraw 
 themfelves f from every brother that walketh, 
 diforderly : The Weapons of its Exercife are 
 not the Sword or the Axe \ but earneft Ex- 
 hortations - 9 ferious Admonitions ; and Re- 
 bukes with all Authority J, (enforced by the 
 Authority of the Great Lord of the Church, 
 without which they may be juftly reckoned 
 blunt Thunder 5) and in fine, withdrawing 
 from.) (or removing from Communion with 
 them, in thofe facred Inftitutions which are 
 
 \ 2 Cor. i. 24. * E'sric-xow.. -j- 2 Thef. iii. 6. 
 % Tit. ii. 15. 
 
 the 
 
[ 239 ] 
 the diftinguifhing Privileges of true Chri- 
 ftians) every Brother that walketh diforderly y 
 and not after the Inftruc~tions delivered by the 
 Apoftles of Chrift. But it would be a grofs 
 abufe of this Difcipline, to enforce by It the 
 Commandments of fallible men ; and exer- 
 cife it againft thofe who refufe willingly to 
 walk after || thefe Commandments ; even 
 when, to them, they appear contrary to the 
 Commandments of the Lord. What a No- 
 ble and Lovely Society muft it be, which 
 is governed by the holy Laws of Chrift ? 
 In which the facred Inftitutions of the Son 
 of God are kept pure and intire * ? Glori- 
 ous things are fpoken of thee, O city of God ? 
 Who would not -pray for thy Peace / Who 
 would not fed thy Good I 
 
 We, in thefe Lands, my Brethren, are 
 mvj blefled with a Civil Conftitution, and 
 Form of Government, which is the Envy 
 of other Nations around us 5 and, I'm forry 
 I muft add, of a Set of infatuated Men 
 among ourfelves ! A Form of Government, 
 by which we are moft effectually fecured 
 againft the Extremes of Confufion, and Ar- 
 bitrary Power $ and of which we enjoy hap- 
 py Fruits every Moment of our Lives : A 
 Conftitution, under which the Poor Man 
 enjoys his Cottage, by the fame Tenure as 
 
 gftof, v, 11, a Pfa), Ixxxvii, 3, 
 
 the 
 
[24©] 
 
 the King does his Throne : A Conftitution, 
 built upon this Jufl and Noble Maxim ; 
 ** That Subjects were not made for Princes, 
 <c to be treated as their abfolute Property, 
 <c and defcend from one to another like 
 " Cattle, let them be ufed as they will ; but 
 -** Princes are made for their Subjects, to go- 
 <c vern them legally and feek their Good." 
 
 We have a Prince upon the Throne, of 
 as great Integrity, Bravery, and Clemency, 
 2s any that ever adorned one ! a true Nur- 
 fing-Father to this Church ; whom, for his 
 Mercy to the Fatherlefs and the Widows, 
 Generations to come Jh all call blejfed *. He is 
 blefled with a numerous Royal Family ; 
 affording us the molt agreeable ProfpecT: of 
 a SucceSion of Princes, worthily and hap- 
 pily to fway the Scepter over thefe Lands ! 
 a Family, trained up to all Virtue, and 
 
 * In framing the Scheme, lately pafled into a Law, 
 for providing the Widows and Orphans of Minifters, 
 &c . in Scotland j a Part of the Fund was propofed to 
 arife from a Tax on vacant Stipends 5 a great Part of 
 ■which belong, by Law, to the Crown : It was there- 
 fore found neceflary to fupplicate his Majefty, to yield 
 Co much of His Property, for promoting this charitable 
 Defign ; which Requeft our moft gracious Sovereign 
 was pieafed very readily to anfwer j not by a bare 
 granting of it j but by recommending the Defign, in a 
 particular Manner, to both Houfes of parliament, 
 as a pious and charitable Defign j when it was firft 
 brought in to thefe moft Honourable Houfes. Vide 
 Votes of the Houfe of Commons, January 34. I743> 
 and Journal of the J-Joufe of Lords, , 
 
 Strength 
 
[ Hi J 
 
 Strength of Mind, under his paternal Eye ; 
 and by the pious Care of a Gloriou* Queen, 
 who, in the Character of a Mother, was a 
 noble Pattern to the whole Nation ! A Fa- 
 mily, that has produced an illuftrious young 
 Hero, who is juftly the Dariing of the Na- 
 tion ; and may well be the Darling of this 
 Part of it, in particular \ a Hero adorned, 
 in the earlieft Youth, with the Wifdom and 
 Conduct of Grey- hairs ; as well as the moft 
 intrepid Courage and Bravery -, and all thefc 
 Virtues excelled by his Affability and Hu- 
 manity, and the Goodnefs of his generous 
 Heart ! One, whom we may juftly look up- 
 on as a fecond William the Deliverer of 
 thefe Lands, from the threatned Danger of 
 Popery and Slavery ! 
 
 But ; it is the Blefling of our Constitu- 
 tion, fince the Glorious Revolution, 
 that ourHappinefs does not depend on fo pre- 
 carious a Foundation as the perfonal Virtues 
 of the reigning Prince may fometimes prove. 
 His Power is bounded by wholefom Laws, 
 enacted by our own Reprefentatives : And 
 mould any future Prince (who came to the 
 Throne on the Footing, on which theprefent 
 Royal Family fo glorioufly fill it) be difpoied 
 to act without, or contrary, to thefe Law- ; 
 he muft eatily be fenlible, how dangerous it 
 would be for himfelf to adventure upon it. 
 
 Who, that has the Happinefs to be a 
 
 Member difucb a Society, would not be con- 
 
 Y cerned 
 
[ 242] 
 cerned for Its peace? Who would not feek the 
 Profperity of fuch a Conftitution r Withal, 
 
 We have the pure, the merciful and 
 peaceable, Religion of the blefted Jesus 
 fecurely profefted among us : and have free 
 Accefs to receive the Words of eternal Life 
 from the Mouth of the Son of God him- 
 felf ; and the Records of his holy Apoftles. 
 We. have a Church fettled among us, upon 
 the Footing and Principles on which Chris- 
 tianity was at firft planted in the World ; 
 and on which the glorious Reformation, 
 from Popifh Idolatry and Superftition, Ty- 
 ranny and Cruelty, was brought about. 
 We, who are its Minijlers, claim no Do- 
 minion over your Faith or Confidences : we 
 reckon, that the Minijicrial Authority y which 
 alone we pretend to, is limited, by our com- 
 mon Lord himfelf, to the teaching of you 
 to obferve all, and only, thefe things which he 
 bath commanded* . The primitive apoftoli- 
 cal Plan of the Chriftian Church" is the Mo- 
 del, after which we have ftudied to form our 
 Conftitution and Government. At the fame 
 Time ; we abhor the mad Scheme of thofe, 
 who would make any particular Form of 
 External Government fo abfolutely neceffa- 
 ry to the Being of a Chriftian Church ; that 
 
 * Thefe are, certainly, the declared Principles of the 
 Church of Scotland: May all her Sons conftantly and uni- 
 tormiy maintain the Profeflien of them ; and may their 
 Practice be always anfwerable to fuch a Profeifton! 
 
 they 
 
f 243 J 
 
 1 . . who cannot fee, or fubrnit to, its Au- 
 thority, are doomed by the Father of ' Mer" 
 > .', ; to eyerlafting Torments ; be their Faith 
 if] Chrift ever lb Jincere, and their Submiffi- 
 
 d Obedience to him ever Co cordial and 
 confeientious ! A Scheme, not to be men- 
 
 ' without Horror. The Foundation 
 ol cur Church-Conltitution is laid in thefe 
 19 Articles j " That, Chrifl is the on- 
 " ly King and Head of his Church :" That, 
 " God * alone is Lord of the Confcience ; 
 " and hath left it free from the Doctrines 
 " and Commandments of Men, that are in 
 4fc any Thing contrary to his Word, or be- 
 ,€ fide it, in Matters of Faith or Worfhip :" 
 A Privilege, which would fignify nothing ; 
 if Men were not left free to examine and 
 judge for themfelves-, what Doctrines and 
 Commandments of Men are contrary to 
 God's Word, or hefule it in Matters of Faith 
 or Worfhip. We may miftake, as all fal- 
 lible Men may ; and we never pretended to 
 be infallible : but if, upon fuch feriou: Exa- 
 mination as you can anfwer for to our com- 
 mon Lord, you cannot find any of ou, 
 Knees or Decifions really enforced by thus 
 
 you are to treat then: 
 the Neglect:, or Contempt, they dc ; 
 and (for your' :es) with no more, 
 
 er: but, if they are really \o enforced $.. 
 
 * Conf. of Faith. C. 20. Setf. 2, 
 
 Y 2. not 
 
r*4j 
 
 (not by a rafh, or profane, ufe of that' Sa- 
 cred Name ; but, by Mamfejiation cf the 
 Truth to your Confciences ;) you mull "know, 
 that it is at your higher! Peril, if you dare 
 to d-efpife them. But, 
 
 .Sure, fuch a Church may very fairly 
 claim your beft Wifhes, and molt hearty 
 Concern for its Peace and Welfare. And 
 this leads me to enquire, 
 
 II. What BUJJlngs we are here taught 
 to be concerned for, in behalf of our Coun- 
 try, and the Church of God, Peace \ and 
 Prosperity, or Good *. 
 
 Peace, in the Language of the ancient 
 Jews, is frequently ufed as a general Name, 
 for all Manner of BlefHngs : but, when di- 
 ilinguiihed from other Branches of Happi- 
 nefs, it fignifles Quietnels, and Freedom 
 from Diilurbar.ee, either from without, cr 
 from within. Thu?, the Peace of the 
 Country fignifles, Freedom from Attacks of 
 Enemies without • a,nd from inward Com- 
 motions and Insurrections ; together with 
 that Difaffection to the Conilitudon, thofe 
 Jc.tloufies and Animoiitics, Hatreds and 
 Variances, which are the Caufes of them. 
 
 Our gracious God has, for a long Time, 
 
 Mciled us, in thefe Lands, with both thefe 
 
 Kinds of Peace. Bur. cur ungrateful Abufe 
 
 of this Bleffing has, at iair, provoked Iiiiu 
 
 « Ver. 7> 3, 9. 
 
f 245 ]' 
 to permit our Peace to be fadly disturbed, 
 both thefe Ways. After we had been long 
 engaged in a jult and neceflary War, with 
 the open Enemies of our Country ; and 
 common Difturbers of the Tranquillity of 
 Europe : they have, at lalf , had the Art to 
 fHr up Foes in our own Bofom ; whofe reft- 
 lefs Spite againft our happy Settlement has 
 made them tamely give up themfelves to do 
 their Work ; and thus, at once a£t the Part 
 of ravening Wolves to their Country, and 
 filly Dupes to its declared Enemies ; even 
 with the manifeft Danger of bringing Ruin 
 on their own Heads. The fad Fruits of 
 this Rebellion, have been exceeding great 
 and calamitous ; have widely fpread ; and 
 are likely to laft long. The more earnelfly 
 concerned muft all true Lovers of their 
 Country be, to have our Peace compleatly 
 reflored, preferved and eftablifhed upon 
 lading Foundations ; and all the Caufes of 
 our Difquiet and Difturbance cured, or 
 rooted out. That peace may ever be within 
 our zual/s * : that there be no tumultuous 
 breaking in, nor going out ; no complaining in 
 our Jlreets f : That violence be no more heard 
 in our land : waJVuig nor deftruclion within 
 Qiir borders. 
 
 And, not only are we to be concerned 
 fcr the Peace of our Country ; but its Good. 
 That general Induflry, Honefty and Inte- 
 
 * Ffal, cxliv, 1 4., f Ifa. Ix. 18. 
 
 Y 3 grity. 
 
grity make take Place j without which no 
 Community can long flourifh. That Agri- 
 culture and Manufactures may thrive : the 
 Poor may be employed in honeft Labour ; 
 and, in that Way, be fathfied with Bread. 
 That Trade may profper, may be always 
 exercifed in fuch a Way as is for the Good 
 of the Country ; and managed fairly and 
 honeftly, without defrauding either the Pub- 
 Jick **, or particular Perfons, of their Due : 
 and particularly, may not be loaded with 
 horrid Perjury, which muft bring a Curfe 
 upon it ; and however perverfe Cuftom may 
 make it be flightly thought of by Men, that 
 awful Sentence muft eternally and immuta- 
 bly ftand ; the Lord will not hold him guilt- 
 lefs that taketh his Na?ne in vain. 
 
 And, in order to our enjoying thofe 
 Bleflings, we muft be, particularly, con- 
 cerned for the Prefervation of our valuable 
 Liberties ; and that excellent Conftitution, 
 and Form of Government, to which we 
 owe their Security : that the late wicked 
 Attempt to fubvertlt, may be improved in- 
 to a Mean of ftrengthning it, and an Occa- 
 sion of our holding it faft. That our gra- 
 cious Sovereign King George^ and his Royal 
 Family, may be prefer ved : and the Crown 
 may long flourifh upon his Head ; and,, on 
 the Heads of his Pofterity after him,, to 
 Jateft Generations. That all inferior Ma- 
 
 • Rom, xiii, 7. 
 
 2 giftra-j 
 
[247] 
 giftracies, and all Places of Power and Tiuff, 
 may be filled with Men heartily well affect- 
 ed to our happy Eftablifhmcnt. That Prof- 
 perity and; Plenty may be within our Palaces : 
 not for the vain Amufement of the Great; 
 but for a Blefiing to the Multitude, afford- 
 ing the Means of Subfiftance to Numbers ;, 
 and, as a Security to that Power, for the 
 publick Good, which naturally follows Pro- 
 perty. In fine, that general Love and 
 Friendfhip, and all focial Virtues, may take 
 Place ; that righieoufnefs flourifh, which ex- 
 alts a nation \ and a due Regard to God 
 and Religion always prevail. And thus our 
 Concern is led on, 
 
 To the Peace and Profperity of the 
 Church of God ; efpecially, that Part of it 
 which is planted among ourfelves. This, is 
 a fpecial Object of the Concern of every 
 good Man. That the Light of the Gofpel 
 may widely fpread : The Minds of all Men 
 may be fo difpofed to receive it, and it may 
 enter them with fuch Force of Evidence, as 
 to overcome all Oppofition ; ftop the Mouths 
 of Gainfayers ; and captivate the Hearts of 
 all Men to its Obedience : That, for this 
 End, all fair and candid Examination be 
 freely allowed and encouraged ; a Thing, 
 which never difturbed the Peace of the glo- 
 rious Head of the Church, and mould never 
 difturb Her's : That there be no Perfecti- 
 on of any, on a Religious Account] no In- 
 
 vaiion 
 
[2 4 8] 
 
 the Rights of Confcicnce : but, 
 all peaceable Subjects to the Civil Govern- 
 ment be permitted by it to wormip God ac- 
 cording to their Conferences. That there 
 be no * Scbifm in the Body ofChriJl ; no un- 
 charitable Divifions, Sufpicions, or Jealou- 
 iies among its Members ; but All f endea- 
 vour to keep the unity of the fpirit in the bond 
 cf peace, forbearing one another in love. For, 
 " the Peace of the Church of Chrift is a 
 " Manly and Reaibnable Peace ; built up- 
 cc on Charity, Love, and mutual For- 
 " bearance. As for any other Peace, found- 
 w ed upon a Submifiion of our Ho?iejly, as 
 u well as our Under/landings, to weak and 
 " fallible Men, it is not the Peace of the 
 " Church of Chrift, but the Lethargy of it." 
 The true Peace of all the Members of the 
 Church, muft arife from an inviolable and 
 clofe Attachment to its glorious Head \ by 
 Faith, Love, and Obedience : This leads 
 not barely to an Outward Peace in the 
 Church ; but that Inward Peace, amidfr all 
 Difturbances of the World, which is ChrifVs 
 Legacy to his Difcipies, John xiv. 27. Peace 
 I leave with you, &c. 
 
 And, not only are we to be concerned 
 for the Peace of the Church • but Its Wel- 
 fare and Profperiiy. That Its Afinifers 
 may be cloathed with Right eoufnefs ; and Its 
 Saints Jhout fir Joy. That the Seats of. 
 
 * j Cor, xii, 25. f Eph, iv, 2, 3. 
 
 Learn- 
 
[249] 
 Learning may flourifh : and may fend ma- 
 ny forth, well qualified to he Ornaments to 
 their Country, and to the Church of God ; 
 to fet Truth in the faired: Light, and con- 
 vince Gain-fayers. That all the Ordi- 
 nances of Chrift may ever be purely dif- 
 penfed, fubmiiTively received and obferved : 
 And, under the Difpeniation of them, all 
 the Members of the Church, In their feve- 
 ral Stations, may improve themfelves, and 
 be aGUting to one another, in every Thing 
 good and valuable. That Sinners may be 
 converted to God and Goodnefsj Saints 
 may flourifli in the inward Graces of the 
 Holy Spirit, and the Conizations that flow 
 from them. Particularly -, now that it hath 
 pleafed God, of his great Goodnefs and 
 Mercy, to reflore to us Reft and Peace ; 
 let it be our Concern, that we may be in 
 the happy Condition of the Primitive 
 Churches, upon the ceafing of the Perfec- 
 tion of Saul: of which we read, Jcls ix- 
 3 1 . Then had the cbtinhes reji throughout all 
 Judca, and Galilee, and Samaria^ and were 
 ed ; ffi y and walking In the fear of the Lord, 
 and in the comfort of the holy Spirit > were 
 multi-plied. Thefe are the BlelTmgs, to our 
 Country, and the Church, for which we are 
 to be earneftly concerned. Now, 
 
 III. WHATJVuyi are we here taugbt to 
 exercije and exprefs this Concern ? 
 
 i. By 
 
[250] 
 i. By earneft Prayers. Fray for the j 
 
 of Jerujalem. This Duty (when performed 
 in good Earneft ; and under a juft Awe of 
 the Searcher of Hearts, whom we pre! 
 addrefs) is a fpecial Exercife and Teftimony 
 of the Sincerity of our Love and Concern, 
 This Way, even they who have moji Pc 
 may procure more Good than, by all their 
 other Endeavours, they can poflibly do ; by 
 imploring the Help of him who is All 
 cient, the Author of all Blcfilngs and Hap- 
 pinefs : at the fame Time, they who can 
 do, or think they can do, little more ; may 
 pray for the peace of JerUfalem ; and, this 
 Way, at leaft, fiek her G:od. 
 earnert Prayer is an excellent Natural mean 
 of exercifing and improving thefe good Af- 
 fections, which belong to a truly Pub lick 
 Spirit; and, was a Spirit of Supplication ge- 
 neral, it would greatly promote that gene- 
 ral Piety and Virtue ; which moil directly 
 conduce to the Publick Welfare. There- 
 fore, are we fo frequently exhorted to this 
 Duty in Holy Scripture ; particularly, by 
 theApoftle, I Tint. ii. I, 2. 1 exhort there- 
 fore^ that firft of all, /applications, prayers, 
 ejfions, and giving of thanks he made for 
 all men : for kings, arid for all that are in 
 ity ; that we may lead a quiet and peace- 
 life in all godfineji and honejl) , 
 The Subject and Matter' of fuch Ad- 
 dreiles and Petitii ns may be gathere ' 
 
 what 
 
[251] 
 
 een fpoken under the former 
 Head : it is often repeated in our publick 
 Prayers : Let us fee to it, that Cuftom do 
 jiot turn the Repetition into a lifelefs Form. 
 In all our Addrefles to God, let us ferioufly 
 confidcr, to whom we take upon us to fpeak. 
 Let cur Prayers for our Country, and the 
 Church of God, be frequent and conftant : 
 I Thef. v. I J. Pray without ceafmg. Let 
 them be fervent and importunate : Ifa. Ixii. 
 07. Ye thai make mention of the Lord, hep 
 not Juence ; and give him no refi 9 till he efta- 
 blijh) and till he make ferujalem a praije in 
 the earth. Let them all be offered up in the 
 Name of the * one Mediator between God and 
 man, Chriji Jefus'f not contenting ourfelves 
 with a formal mentioning of his Name ; 
 but exercifing a lively Faith on his Media- 
 tion, as our great High Priejl and Advocate 
 
 th the Father f. In fine, let us fee to it, 
 that they be the Prayers of reformed and 
 righteous Men ; which avail much f ; while 
 the prayer of the wicked is abomination || . 
 
 And, if we are thus in earnejl, in pray- 
 ing for the peace offcrufalem ; we mall not 
 reckon that, by our Prayers, we have ^de- 
 volved the Matter upon God, as to fuper- 
 fede all other Endeavours of our own for 
 thatPurpofe; but fhall join with our Prayers, 
 
 * 1 Tim. ii. 5. f 1 John :i. 1. J James v. 16. 
 |j Prov. xv. 3, xxviii. 9. 
 
 2. Suit- 
 
, r 2 5 2 ] 
 
 2. Suitable Endeavours for the publick 
 Welfare, and the Profperity of the Church, 
 / will feek thy good *. And here, 
 
 (i.) Let ail our Endeavours, for fuch 
 worthy and important Purpofes, be lawful 
 and honcji. Good and honeft Ends are, to 
 be profecuted only by good and honeft 
 Means. Let all our Endeavours for the pub- 
 lick Good be managed in a Way of Loyalty 
 to our moft Gracious Sovereign, and our 
 happy Constitution. We have a Prince 
 now upon the Throne (blefled be God) 
 whofe amiable Virtues command our hearty 
 AffecYion and Regard : but, was the perlb- 
 nal Character of the reigning Prince the ve- 
 ry Reverfe of the Prefent ; fo long as he- 
 rules according to Law f, he is the minifler 
 of God to us for good : Wherefore, we muft 
 needs he fubjed, not only for wrath, but alfo 
 for confcience fake. Let us carefully culti- 
 vate the true Principles of Liberty* Civil 
 and Religious ; and teach them to our Chil- 
 dren : there may be great Hopes of doing 
 Good with the riling Generation ; by fea- 
 ibning their Minds with good Principles, 
 before they are tainted with bad Ones. 
 Again : let all our Endeavours for the Good 
 of our Country be managed with a due Re- 
 gard to the Laws ; to which we owe our 
 Protection, and the Security of our Proper- 
 
 * Ver. 9. f Rom. xiii. 4, 5. 
 
 ties ; 
 
[ 253 ] 
 ties ; to which our Church owes its Civil 
 Eltablimmcnt, and its legal Emoluments 
 and Provifions : at the fame time, let us not 
 frrain, or ftretch any Law we call a hard 
 one ; (o as to make it really harder than the 
 Legiflature has made it : on the contrary, 
 wherever human Laws fcem to interfere 
 with the Laws of God (a cafe which may 
 fometimes happen, even under the heft Go- 
 vernment upon Earth) we mud, at all adven- 
 tures, obey God rather than Men. In fine, 
 in all our Attempts for the Good of the 
 Church, let us a& with an inviolable Re- 
 gard to the facred Rules of Truth and Inte- 
 grity : Certainly, Lies and Calumnies can 
 never come in more aukwardly, and out of 
 Place ; than in pretended Tefiimonm for the 
 Truth ; or when we profefs to act in the Sa- 
 cred Name of the Lord Jefus, 
 
 (2.) Let our Endeavours, for the pub- 
 lick Good, be conftant and ajjiduous. That 
 44 we mould make our whole Life one con- 
 " tinued Train of good Actions ; and be 
 ** conftantly patting from one Adtion to 
 " another, that has fome Tendency to pro- 
 " mote the general Good :" was the noble 
 Advice of a great Heathen Prince * ; which 
 may put many Chriftians to the Blum, and 
 ihould ftir up all our Emulation. 
 
 * M, Antoninus, paflira. 
 
 2 (3-) Let 
 
[ 254 } 
 
 (3.) Let our Endeavours for the Good 
 of our Country, and of the Church, be fuch 
 as are proper for each of us, in our feveral 
 Stations. 
 
 We, who are Minifters, may, by the 
 Bleffing of God, do a great deal this Way : 
 by our Doctrine, and Example. If we make 
 it the great Scope of our Labours, not only 
 to inform Mens Judgments, but chiefly to 
 gain and form their Hearts ; to the Love of 
 the Truth ; the Love of God and Good- 
 nefs j arid a prevailing Relifh for Divine 
 Things j to the Love of their Country ; 
 and to every Social Virtue : * in all things 
 Jhewing ourfelves patterns of good works. Let 
 it never be faid of us, my Reverend Fathers 
 and Brethren, as has been too juftly faid of 
 fome, who have arrogated to themfelves the 
 Name of Clergy, in other Parts of the World; 
 ** that we have, and drive, a feparate In- 
 w tereft j oppolite to that of civil Society, 
 ce and the Community of Mankind :" No : 
 as, by the Grace of God we have been en- 
 abled to diftinguifh ourfelves, by acting a 
 worthy Part for our Country, and our King, 
 in thefe Times of Trial ; let us go on, to 
 acl: an uniform good Part, in the whole of 
 our Miniftry and Converfation : that we, 
 and the People under the Influence of our 
 Inftructions and Example, may go on to 
 
 * Titus ii. 7. 
 
 fhow 
 
[255 J 
 /how the World, as we have done ; that the 
 Imputation of Di;K>v-altv uport the IV-io. 
 terians of Scotland (fo far as it has any Truih 
 in it) means no more than this : " That 
 M we have an invincible Difdain to be 
 M Slaves ; and, especially, to enflave our 
 tc Gdnfciences to any Jktprtal': But we will 
 * £ be the beft, and mod zealous, of Sut 
 " to a King ruling (as the Prefent does) ac- 
 u cording to Law j and with a tender Re- 
 " gard to the facred Rights of Cunicienee/' 
 Again, 
 
 Would the People, of all Ranks * fil- 
 low after the Things that wake fir Peacp, and 
 whereby they may edify, and profit, one . 
 th&r -, each in his Station, would do fomc- 
 thing for the Publick Welfare. 
 
 Would the Great Ones imitate the Ex- 
 ample of the Noble Mordecai : who, while 
 he lay concealed under the Appearance of 
 the meaner! Character, made a timely Difco- 
 Very-f of a traiterous Conspiracy againft the 
 Life of the King ; and, even then, tdifdain- 
 ed to truckle to an Idol of State, or meanly 
 make his Obeyfance to one who was unwor- 
 thy of it -, || was mod: deeply aftected with 
 the Calamities, and the Danger of his Coun- 
 trymen j * and improved his Accefs to a 
 Court, to found plain undifguifed Truth, 
 and honeit feaibnable Advice, into a Royal 
 
 * Rom. xiv. ig. f Efther ii. 21. t — iii . 2. &c. 
 
 |j — iy. 1. Sec. * — viii. 13, 14. 
 
 Z 2 Ear: 
 
[2 5 6] 
 
 Ear : And, when raifed to that Greatnefs 
 and Power he well deferved, was f accepted 
 $f the multitude of his brethren, feeking the 
 wealth of his people , and fpeaking peace to aH 
 his feed. 
 
 Would thofe of inferior Stations hefub- 
 jecl to Principalities and Powers, obey Magi-* 
 ji rates, and be ready to roery good Work *. 
 
 IN fhort, there is not the meanelt. Servant- 
 man, or Maid, but may do fomething for 
 the publick Good -, and even adorn the Dcc~ 
 trine ofGOD our Saviour in all Things % ; 
 by performing faithfully, and with Good' 
 zvill\\, the Duties of their feveral Stations j 
 and thus, ferving the Lord Chrijl -J-. 
 
 To excite to this Public Virtue, the 
 Pfalmift, 
 
 IV. Suggests feveral encouraging Mo- 
 tives. As, 
 
 I. That our own Welfare and Profpe- 
 rity arifes from this Difpofition. They ft all 
 profper that love thee. As, when Calamities 
 become univerfal, all are, at leaf!:, in Dan- 
 ger of being involved in them ; fo, the Ef- 
 fects of Publick Profperity ufually circulate 
 and fpread, till All come to feel them : And 
 the Lover of his Country has, ordinarily, a 
 /pecial Share of them. 
 
 fEftherx. 3. * Tit. Hi. 1. J Tit. fi. 10. U Eph. 
 Vi. 7, -t Co), iii.34. 
 
 But, 
 
[^57] 
 But, fharing in the outward Bleflings of 
 Peace and Plenty is a thing fmall and incon- 
 siderable, to the inward Pro/per ity they en- 
 joy, in whofe Breads fuch Noble and gene-, 
 fous Affections have the Prevalcncy : Affec- 
 tions, the Exercife of which gives an imme- 
 diate Joy ; to which the felfifh Heart is a 
 Stranger ! a Joy, exceedingly increafed, by 
 the Approbation of the confeious Mind ; 
 and by a Senfe of the general Efteem Pub- 
 lick Virtue procures ; the deferred Love of 
 thofe of the fame worthy Character ; and, 
 efpccially, the never-failing Approbation of 
 the Great Parent of Human Society, whom 
 the good Man lo gloriouily imitates ! What 
 a Joy muft it give to the generous Heart, to 
 fee the Publick flourifh ? to behold Happi- 
 nefs fpread around him ! efpecially, when 
 this is accompanied with the Reflection on 
 his having contributed his little Share to this 
 Profperity ! Little perhaps ; yet all the Share 
 he could : How delightful to the Pious Soul 
 to^ the. Good of God's Chofen 3 to rejoice in 
 the Gladnefs of 'his Nation ; and triumph with 
 his Inheritance ! * And, not only are fuch, 
 generous Affections delightful, when fuccefs- 
 ful : But even when they carry a Man 
 through a Series of anxious and fruitlefs 
 Cares, and painful Sympathy ; ftill the Con^ 
 fcioufnefs of the Goodnefs of his Heart, and 
 
 * Pfel. cvi. 5. 
 
 the 
 
[ -58 ] 
 
 the Integrity of his Intentions, gives him 
 great Comfort and Joy. The good Alan's 
 fharing in the Calamities of his Country, 
 cannot hinder, or mar, this inward Profpe- 
 rity : and, even when the View of publick 
 Dpftreis gives him the greatefl Pain, the 
 Confciouihefs of this generous Affection muft 
 give him a fatisfying Self- approbation. And, 
 as the Caufe of Truth and Righteoufnefs, 
 and of the Church of God, mall, certain' v, 
 be the prevailing and triumphant Caufe at 
 [aft ; to all the true Friends and Lovers of 
 that Caufe it fhall, o?ie Day, be faid ; * Re- 
 joice with "Jerufalem, and be glad with her, all 
 ye thai hve her : rejoice with joy for her, all ye 
 that mourned for her, In fine \ by the Ex- 
 ercife of theie generous Affections, in any 
 way, the Soul profpers and improves in thofe 
 Virtues, by which it is fitted for perfect: 
 Happinefs, and Fidnefs of Joy, in the moft 
 exalted Society. Thus, O ferufalem^ they 
 Jhall pro/per that love thee ! while f the haters 
 cf Zicn, open or difguiied, fhall be confound- 
 ed and turned back : they fhall be as grafs upon 
 the houfe-tops, which wither eth afore it grciv- 
 eth up. 
 
 2. The Happinefs cf thofe in whom we 
 are mofr. nearly concerned is involved in the 
 publick Profperity. For my brethren and 
 companions-fakes, I zvill now fay, Peace be 
 
 * Ifa. Ixvi. io. f Pfal. exxix. 5, 6, 
 
 within 
 
[ 259] 
 within thee. If, therefore, we have any juft 
 Concern for our own Families, our nearelt 
 Friends, or mofl intimate Acquaintances ; 
 let this lead us to a Concern for the Publiclc 
 Welfare, and the Prosperity of the Church : 
 for without the general Profperity ; private 
 Advantages will fade, or be of little Account. 
 Particularly ; if we have any Concern for 
 Poilerity ; any tender Affection for our dear 
 Children ; if we would defire that they fhould 
 be happy, and blefs our Memories when we 
 are gone \ let it be our Care to have the 
 Blcilings we enjoy ; thofe valuable Liberties 
 and Privileges, Civil and Religious, which 
 our bsave and worthy Anceitors have handed 
 down to us, at the Expence of fo much 
 Blood and Treafure ; faithfully tranfmitted 
 to our Pofterity. " That the Love of our 
 " Country contains within it the Love of 
 " every other Relation," is an Argument 
 much infilled on, by the great Roman Ora- 
 tor and Philcfopher*. But, the Pfalmifr. 
 concludes, with a higher Reafon for his Love 
 of Jerufa/em, and our Love of our Country, 
 than could enter into the Heart of an old 
 Roman : Becaufe of the houfe of the Lord our 
 God, I willfeek thy good. Let us, therefore, 
 confider, 
 
 * Car: funt parentes j cari Uberi, propinqui, familiares • 
 fed omnes omnium caritates patria una complexa eji. Clc, 
 Off. i. 17. 
 
 3. What 
 
[ 2 6o] 
 3. What do we owe to the Church of 
 Chrift ; which He hath redeemed by His 
 moft precious Blood ? to that Church, by 
 whofe pious Care we have been trained up 
 in the Knowledge of the moft important 
 Things, and in the moft excellent Virtues ? 
 Great as the Motive is, to be zealous for 
 the Peace and Profperity of our Country ; 
 becaufe it fecures all the Bleflings of a tem- 
 poral Happinefs, to ourfelves, and the dear- 
 eft Objects of our Affection : yet, to a well- 
 tlifpofed Mind, this is of fmall Account, in 
 Companion with the Opportunities of cul- 
 tivating the Temper by a pure Religion ; 
 and having ourfelves, and our Friends, train- 
 ed up, by its Means, in fuch Difpofitions of 
 Heart, fuch Habits of Piety and Virtue, as 
 will make us bappy, not only in this World, 
 Init through Eternity. * 
 
 FINIS. 
 
C7-HIS Author writes with candour > and 
 in a very fenfible manner ; there are no 
 marks, in his Letters, of that intemperate 
 heat) and violent party-fpirit, with which 
 the writers in this controverfy, more perhaps 
 than in any other, have generally difgraced, 
 loth them/elves, and their fubjecls. 
 
 Monthly Review for Oct 1758. p. 414. 
 
A 
 PLAIN ACCOUNT 
 
 O F T H E 
 
 Ordinance of BAPTISM; 
 
 IN WHICH 
 
 All the Texts of the New Testament, 
 relating to it, are produced, and the 
 whole Doctrine concerning it drawn 
 from them alone : 
 I N 
 
 A Course of LETTERS 
 
 To the Right Reverend 
 
 Dr. BENJAMIN HOADLY, 
 
 Late Lord Bifhop of Winchefter^ 
 
 Author of a Plain Account of the 
 Lord's Supper. 
 
 Tejhall not add unto the word which I have com- 
 manded you, neither Jhall you diminifh from 
 it. 
 
 The Second Edition, Correated, 
 With Additions. 
 
 LONDON: 
 Printed for G. Keith, in Gracechurch-Jlrett , l- 
 (Price One Shilling.) 
 
LETTER I. 
 
 My Lord, 
 
 w, 
 
 HEN I read your Lordfhip's 
 Plain Account of the Sacrament of the Lord's 
 Supper^ many years ago, I could not help 
 wifhing to fee an account of the other Sa- 
 crament drawn up in the fame manner. 
 You have certainly laid the true foundation 
 of our enquiries into the pofitive inftitu- 
 tions of Chriftianity. You draw your ac- 
 count of a Chriflian rite from the Chriftian 
 records ; and your afTertion is undoubtedly 
 true : " that all pofitive duties^ or duties 
 <c made fuch by inftitution alone, depend 
 " entirely upon the will and declaration of 
 Ci the perfon who inftitutes or ordains 
 " them, with refpedr. to the real defign 
 <c and end of them ; and, confequently, to 
 " the due manner of performing them." 
 
 Since no one has yet executed what has 
 been fo long wifhed for, I fhall maks an 
 
 B 
 
CO 
 
 humble attempt to follow your LordfliipV 
 example with refpecl: to the facrament of 
 baptifm. I fhall lay together all the texts 
 in the New Teftament relating to it, and 
 from them alone draw the whole doctrine 
 about it. And I reckon it is with great 
 propriety that I addrefs my enquiries on this 
 jfubjedt to your Lordfhip, becaufe if I find 
 the truth, I am indebted to you for point- 
 ing out the fhorteft and plaineft way to iu 
 
 I beg leave to begin with fome of your 
 proportions, making the neceflary altera- 
 tion from the one facrament to the other, 
 
 I. The receiving of baptifm is not a duty, 
 of itfelf ; or a duty apparent to us from the 
 nature of things ; but a duty made fuch to 
 Chriftiansy by the pofitive inftitution of 
 Jefus QWift. 
 
 II. All pojitive duties, or duties made 
 fuch by inftitution alone, depend entirely 
 upon the will and declaration of the perfon 
 
 Who inftitutes qx ordains them, with re- 
 
 ... * 
 
(3) 
 
 fpecT: to the real defign and end of them ; 
 and, confequently, to the due manner of 
 performing them. 
 
 III. It is plain, therefore, that the na- 
 ture > the defign, and the due manner of re- 
 ceiving baptifm, muft ofneceflity depend 
 upon what Jefus Chrifo who inftituted it, 
 hath declared about it. 
 
 IV. It cannot be doubted that he him- 
 felf fufficiently declared to his firft and im- 
 mediate followers, the whole of what he 
 defigned mould be underftood by it, or im- 
 plied in it. 
 
 V. It is of fmall importance, therefore, 
 to Chrijliant) to know what the many 
 writers upon this fubjecl;, fince the time 
 of the Evangelifts and Apoftles, have af- 
 firmed ; much lefs can it be the duty of 
 Christians to be guided by what any per- 
 sons, by their own authority, or from their 
 own imaginations, may teach concerning 
 this duty. 
 
(4) 
 
 VI. The paflages in the New Tejfd- 
 ment, which relate to this duty, and they 
 alone, are the original accounts of the na- 
 ture and end of this inftitution, and the 
 only authentic declarations, upon which 
 we of later ages can fafely depend, being 
 written by the immediate followers of our 
 Lord ; thofe who were witnefTes themfelves 
 of the injlitution^ or were inftrucled by 
 thofe who were 10, and join with them in 
 delivering down one and the fame account 
 of this religious duty. 
 
 Your Lordfhip will permit me to men- 
 tion an obfervation of yours, moll worthy 
 to be remembered, under this laft propor- 
 tion, viz. " A very few years make a 
 <c great alteration in mens notions, and 
 * c language about fuch points of religion. 
 <c And the diftance of many years makes 
 *f a ftill greater alteration ; whilfl men of 
 <c various opinions, and ftrong imagina- 
 *' tions, are continually going on to com- 
 ;" ment and enlarge upon fuch fubjecls^ 
 " the New Te (lament therefore, in th* 
 
(.5) 
 * c cafe, is alone to be depended on : from- 
 iC which we ought, with the greateft care 
 <c and honefty," to take all our notions of 
 « this duty." 
 
 Your Lordfhip will be pleafed with the 
 following obfervation of Archbiihop TV/- 
 lotfon, much to the fame purpofe. " In 
 Ci procefs of time, the beft inftitutions are 
 ** ap*. to decline, and by infenfible degrees 
 <; to fwerve, and depart from the perfec- 
 f tion of their firft ftate ; and therefore it 
 M is a good rule, to preferve things from 
 <6 corruption and degeneracy, often to look 
 f back to the firjl inftitution^ and by that 
 '? to correct thofe imperfections and errors 
 <c which will almoft unavoidably creep in 
 f* with time." Vol. 2. page 170, edit. fol. 
 
 I fhall now offer to your Lordfhip's pe- 
 rufal every text of the New TeJ!ame?2t, that 
 fpeaks of the facrament of Baptifm. It 
 will be proper firft. to fetdown thofe which 
 belong to John l s baptifm. 
 
(6) 
 
 Pajfages sf Scripture concerning John'* 
 baptifm. 
 
 1. Mat. ill - 5, 6, 7. Then went out 
 to him Jerufalem and all Judea, and all 
 the region round about Jordan, and were 
 baptized of him in Jordan, confefling their 
 fins. But when he faw many of the Pha- 
 rifees and Sadduces come to his baptifm, he 
 faid unto them, O generation of vipers, &c* 
 
 2. Verfe 11. I indeed baptize you with 
 water unto repentance, &V. 
 
 3. Verfe 13, 14, 15, 16. Then cometh 
 Jefus from Galilee to Jordan unto John, 
 to be baptized of him. But John forbad 
 him faying, I have need to be baptized of' 
 thee, and comeft thou to me ? And Jefus 
 anfwering faid unto him, fuffer it to be fo 
 now; for thus it becometh us to fulfil all 
 righteoufnefs. Then he fufrered him. And 
 J-tfus when he was baptized went up 
 ilraightway out of the water. 
 
( 7) 
 
 * 4- Mat. xxi. 25, 26, 27. The baptifm 
 of John, whence was it? From heaven, 
 or of men ? And they reafoned with them- 
 felves, faying, if we fhall fay from heaven, 
 he will fay unto us, why did ye not then 
 believe him ? But if we fhall fay of men, 
 •we fear the people, for all hold John as a 
 prophet. And they anfwered Jefas, and 
 faid, We cannot tell, fcfr. 
 
 . 5. Mark i. 4, 5. John did baptize in 
 the wildernefs, and preach the baptifm of 
 repentance for the remiflion of fins. And 
 there went out unto him all the land of 
 Judea, and they of Jerufalem, and were 
 all baptized of him in the river of Jordan 
 confefling their fins. 
 
 6. — Ver. 8, 9, 10. I indeed have bap- 
 tized you with water. And it caifte to 
 
 pafs in thofe days, that Jefus came' from 
 Nazareth of Galilee, and was baptized of 
 John in Jordan, and ftraightway coming 
 m out of the water, fcfa 
 
(8) 
 
 J. Mark xi. 30. The baptifm oijohriy 
 was it from heaven, or of men ? 
 
 8. Luke III . 3. And he came into all 
 the country about 'Jordan^ preaching the 
 laptifm of repentance for the remiflion of 
 fins. 
 
 9. — Ver. 7, 8. Then faid he to the 
 multitude that came forth to be baptized 
 of him, O generation of vipers ■ 
 bring forth therefore fruits meet for repen- 
 tance, 
 
 10. — Ver. 12. Then came alfo Publi- 
 cans to be baptized. 
 
 II. — Ver. 16. I indeed baptize you 
 with water. 
 
 12. — Ver, 21. Now when all the peo- 
 ple were baptized^ it came to pafs that Je* 
 Jus alfo being baptized^ &c. 
 
 13. Luke vii. 29, 30. And all the peo- 
 ple that heard him, and the Publicans 
 
(9) 
 
 juftified God. being baptized with the bap* 
 tlfm of John. But the Pharifees and Law- 
 yers rejected the counfel of God againft 
 themfelves, being not baptized of him. 
 
 14. Luke xx. 4. The baptlfm of Jobn> 
 was it from heaven or of men I 
 
 15. Johnu 25, 26. Why baptize/? thou 
 then, if thou be not that Chrlft^ nor Ellas \ 
 neither that prophet ? John anfwered them 
 faying, I baptize with water. 
 
 16. — Ver. 28, Beyond Jordan where 
 John was baptizing. 
 
 17.— Ver. 31. That he fhould be made 
 tnanifeft to Jfrael : therefore am I come 
 baptizing with water. 
 
 18. — Ver. 33. He that fent me to bap- 
 tize with water. 
 
 19. John iii. 23. And .John alfo W3s 
 baptizing in Enon> near to Salim 9 becaafs 
 
 3 
 
(10) 
 
 there was much water there; and they 
 came and were baptized. Note, fome un* 
 derftand 
 
 [Verfe 25. of bapttfm^ then there arofe 
 a queftion — about purifying,] 
 
 <- 
 
 20. 'John lv. 1. The pharifees had 
 heard that J ejus made and baptized more 
 difciples than John. 
 
 21. John x. 40. Beyond Jordan^ into 
 the place where John at firlt baptized. 
 
 22. Afts \. 5. ^/;« truly baptized with 
 water. 
 
 23.— Ver. 22. Beginning from the bap* 
 tifm of John. 
 
 24. ^f?5 x. 37. After the baptifm which 
 y^/;/? preached. 
 
 25. — xi, 16, John indeed baptized \yilk 
 
 water. 
 
( II ) 
 
 2o. — xiii. 24. When John had firft 
 preached before his coming the baptifm of 
 repentance to all the people. 
 
 27. — xviii. 25. He [JpoIIos] fpake and 
 taught diligently the things of the Lord, 
 knowing only the baptifm of John. 
 
 28. — xix. 3, 4. Unto what then w T ere 
 ye baptized? And they faid unto Johns 
 baptifm. Then faid Paul, John verily 
 baptized with the baptifm of repentance, 
 faying unto the people, that they fhould 
 believe on him which fhould come after 
 him, that is, on ChriJi Jefus. 
 
 Toffages of fcripture concerning Christ's 
 Baptifm. 
 
 I. Mat. xxviii. 19. Go ye therefore 
 smd teach all nations, baptizing them in 
 the name of the Father, and of the Son, and 
 of the Holy Ghoft. 
 
 2. Mark xvi, 15, 16. And he faid unto 
 
 3. 
 
( n ) 
 
 vTito them, go ye into all the world, and 
 preach the gofpel to every creature; he 
 that believeth and is baptized fhall be faved* 
 
 3. John iii. 5. Except a man be born of 
 water and of the fpirit, fcfr. 
 
 4. — Ver. 22. After thefe things came 
 Jefus and his difciples into the land of Ju- 
 dea ; and there he tarried with them and. 
 baptized* 
 
 5. — Ver. 26. Behold the fame baptizeth > 
 and all men come to him, 
 
 6. — iv. I. 2. When therefore the Lord 
 knew how the pharifees had heard, iha£ 
 Jefus made and baptized more difciples 
 than John (though Jefus himfelf baptized 
 not, but his difciples.) 
 
 7. Acls ii. 38. Then Peter faid unto 
 them, Repent, and be baptized every one 
 •f you in the name of Jefus Cbri/l, for the 
 
( i3 ) 
 
 rem'fffibn of fins, and ye (hall receive the 
 gift of the Holy Ghoft. 
 
 8. Acls ii. 41. Then they that gladly 
 received his word 4 were baptized. 
 
 9. — viii/12, 13. But when they be- 
 lieved Philip, preaching the things con- 
 cerning the kingdom of God, and the naute 
 ofjefus Chri/l, they were baptized, both men 
 and women. Then Simon himfelf believed 
 alfo ; .and when he was baptized, &c. 
 
 10. — Ver. 16. Only they were baptized 
 in the name of the Lord J ejus. 
 
 11. — Ver. 36, 37, 38, 39. And as they 
 went on their way they came unto a cer- 
 tain water. And the Eunuch faid, See, 
 here is water, what doth hinder me to "be 
 baptized? And Philip faid, if thou be- 
 lieveft with all thine heart thou may^fL 
 And he anfwered and faid, I believe that 
 Jefus Cbrijl is the Son of God. And he 
 commanded the chariot to ft 2 id flill. An£ 
 they went down both into the water, both 
 
-Philip and the Eunuch, and he baptized 
 him. And when they were come up out 
 of the water, &c. 
 
 T2. — ix. 1 8. And [Saul] arofe and was 
 
 baptized, 
 
 13. — x. 47, 48. Can any man forbid 
 water, that thefefhould not be baptized, 
 which have received the Holy Ghoft as 
 •well as we ? And he commanded them to 
 "be baptized in the name of the Lord. 
 
 14. Atls xvi. 15. And when (he [Lydia] 
 was baptized and her houftiold. 
 
 15. — Ver. 33. And was baptized, be 
 [the jaylor] and all his flraightway. 
 
 16. — xviii. 8. And many of the Corin- 
 thians hearing, believed, and were bap- 
 tized. 
 
 17. — xix. 5. When they heard this 3 
 they [who had before been baptized into 
 
( is > 
 
 John's baptifrn] were baptized in the name 
 of the Lord jefits. 
 
 1 8. — xxii. 16. And now why tarrieft 
 thou? Arife and be baptized, and wajb 
 away thy fins, calling on the name of the 
 Lord. 
 
 19. Romans vi. 3, 4. Know ye not, that 
 fo many of us as were baptized into Ghrift 
 ye/us, were baptized into his death ? There- 
 fore we are buried with him by baptifm into 
 death, that like as Chrijl was raifed up 
 from the dead by the glory of the Father,.. 
 even fo we alfo fliould walk in the newnefs 
 of life. 
 
 20. I Corinthians i. 13, 14, 15, 16, 17. 
 Were ye baptized in the name of Paul? 
 I thank God that I baptized none of you, 
 but Crifpus and Gains : left any fhould fay, 
 that I had baptized in mine own name. 
 And I baptized alfo the houftiold of Stepha- 
 nas : befides, I know not whether I bap- 
 
( **i 
 
 iizect any other ; for Chrift fent rhe not to 
 baptize, but to preach the gofpel. 
 
 21. I Cor. vi. ii. But ye are wajhed. 
 
 22. Ibid. xii. 13. For by one fpirit arc 
 we all baptized into one body. [Note, 
 this may rather be underftood of the bap- 
 tiCm of the Holy Gho/?.] 
 
 23. 1 Cor. xv. 29. Elfe what fhall 
 they do, that are baptized for the dead. 
 [That is, I think, by baptifm come into 
 the place of thofe Chriftians who are dead, 
 who are their fuccejfors in their profeffion, 
 and in their fufferings.] 
 
 24* Gal. iii. 27. For as many of you 
 as have been baptized into Chrift, have put 
 on Chrift. 
 
 25. Ephef. iv. 5. One baptifm, 
 
 26. Ibid. v. 26. That he might fancli- 
 fy and cleanfe it, with the ivajhing of water y 
 by the word. 
 
( '/) 
 
 27. Colojf.u. 12. Buried with him (ri 
 baptifniy wherein alfo you are rifen with 
 him. 
 
 28. 7/7. iii. 5. According to his mercy 
 he faved us, by the wajhing of regenera- 
 tion, and renewing of the Holy Ghoft. 
 
 29. Hebrews vi. 2. The doclrine of 
 baptifms. [Note, it is not certain, this 
 has any reference to Chriflian baptifm. See 
 Peine in loc.'] 
 
 30. — x. 22. Our bodies wajkcd with 
 pure water. 
 
 31. 1 Peter iii. 21. The like figure 
 where- unto, even baptif?n, doth alfo now 
 fave us (not the putting away the filth of 
 the flefh, but the anfwer of a good con- 
 ference towards God) by the refurreclion, 
 
 Befides the foregoing, there are thefe 
 following texts, which fome good expoft- 
 "lors underftand of baptifm. 
 
 C 
 
( i« ) 
 
 2 Peter i. 9. And hath forgotten, that 
 he was purged from his old fins. Hebrews 
 vi. 4. Thofe who were once enlightened* 
 Heb. x. 32. In which after ye were iUw- 
 minated, 
 
 Thefe are, I believe, all the texts in the 
 New Tejlament) that relate either to the 
 baptifm of John, or of Chrift, 
 
 The obfervations I have to offer from 
 them, {hall be referved to fome following* 
 letters. 
 
 / am, my Lord, 
 
 Tcur Lord/hip's ?noft obedient 
 humble Servant, 
 
 LETTER 
 
LETTER II. 
 
 My Lord, 
 
 J[ HERE are fome opinions in Theo- 
 logy (o entirely fpeculative, that a man, 
 who has a juft value for time, would fcarce 
 think himfejf jufuned in fpending a day to 
 examine which are ris;ht, and which wrong:* 
 The fubjeel: before us is not of this fort : it 
 is entirely of a prdftieat nature* and comes 
 into practice daily. It therefore becomes 
 us to look well to our rule, to what our 
 Saviour and his immediate followers have de- 
 clared about this duty ; M becaufe (as your 
 " Lordfhip well obferves) we can have no 
 <c other direction in this fort of duties, un- 
 M lefs we will have recourfe to mere ittveri- 
 C{ tion, which makes them our own inftitu- 
 < e tions, and not the inftitutions of theft 
 <e who firft appointed them." Plain Ac, 
 P- 3- 
 
 In the foregoing letter, it appears, there 
 are about tbreefcore texts of fcripture, which 
 
 C 7, 
 
( 20) 
 
 fpeak of the inftitution of baptijm;, partly 
 as pra&ifed by John, and partly by the 
 Apoftles and Difciples of Jefus Chrijl : 
 PafTages abundantly fufficient to inform us 
 of the nature, defign, and manner of this 
 facrament. 
 
 I beg leave firft to lay before your Lord- 
 fhip an enquiry into the manner of this rite, 
 or what the New Tejlament means by the 
 action of baptizing. 
 
 The writers of the New Tejlament make 
 ufe of two words, 0avTi& and *«*> which 
 Jead us to the precife meaning of baptifm, 
 the latter of which is almoft the conftant 
 word of the Septuagint in thofe very nume- 
 rous places where bathing, or warning the 
 whole body is commanded, in contradiftinc- 
 tion to every other practice of warning 
 the hands or feet, or fprinkling or wafh- 
 ing of cloaths. Aaa-eron v^un occurs no 
 lefs than eleven times in one chapter, 
 where bathing the body is appointed 
 
( 21 ) 
 
 en fundry occafions, as a diftinft rite 
 from warning the hands, or garments, 
 
 The Evangelifts and Apoftles did, as Dr. 
 Prideaux 9 the moft learned Jofeph Mede, 
 and others obferve, * all quote from the 
 Greek of the Old Tejlament. Prid. Connecl. 
 vol. II. page 47, edit. 3. Mede's Works, 
 p. 625. Since therefore *«^£T«i v$ari» 
 ufed times without number in the Old 
 Tejlament, never imports lefs than bath- 
 ing, or warning the whole body; it fol- 
 lows, baptifm means the fame, when it 
 is exprelfed by our body wajhed with pure 
 
 * " We muft explain the phrafeology of the Apoftle3 
 *< by that of Mofes, and the prophets. The Greek of 
 '.* the Septuagist verfion, which was commonly read by 
 f* thafe Jews who lived in foreign countries, and fpoke 
 " the Greek language, will ferve to ihew us, what words 
 * l in the Hebrew correfpond to the Greek words, which 
 " the Apoftles ufed. For the Apoftles ufed the Helleni- 
 t: fie Greek, into which the Old Teftament is tranflated, 
 " and which the Jews in their difperfions commonly 
 *' read." Tay!or , s Key to the Apoftolic Writings, p. 
 j 1 q. edit. 2. 
 
( 22 ) 
 
 . [Gr. fctafieru to cx^x |>5«TI K£&if«.1 
 
 . X. 22. 
 
 e have a remarkable paffage in the 
 cafe of Naatnan the Syrian's cure of a le- 
 commands him to go and 
 .;.;.] in Jordan feven times; the 
 very pruclice appointed for cleaning a 
 leper, and which, without controverfy, 
 means wajhing the whole body, in diflincrion 
 from all other rites of fprinklir.g, pouring , fcfV. 
 What is done by the leper in confequence 
 of this command ? He went down and dip- 
 ped himfelf [iGwrrto-aTo] feven times in 
 Jordan, according to the faying of the 
 man of God, 2 Kings v. 14.. What was 
 the faying of the man of God? JVafl) 
 [bathe! feven times. He did as he was 
 minded, viz. he dipped himfelf {cvqli 
 times ; the ftri& tranflation of the Hebrew 
 \vord[72lD>] ana & rendered in every place, 
 without one exception, where the word 
 occurs in the Old Tejlamrat. From which 
 word the jews call John the Bap'tift i^lO 
 the dipper. Grot, in Mat. xiv. 2. 
 
( 2 3 ) 
 
 It falls out, my Lord, very remarkably, 
 that the only two words which the Greek of 
 the OldTieJlament makes life of to exprefs the 
 rite of warning the whole body, as diftincl: 
 from all other rites of fprinkling, pouring, 
 warning the hands and feet ; both thefe 
 words, and only thefe, are made ufe of in 
 the Greek of the New Tejiament, to fpecify 
 and determine, with precifion, the action 
 of baptizing. So that if the Evangelifts 
 and Apoftles had, on purpofe, fought 
 words which fhould precifely exprefs a ba- 
 thing the whole body, and prevent all inqui- 
 ry whether they meant nothing Jhort of it; 
 they could not pojffibly have met with two 
 fitter words than X8u * and (2a*ri£u. Bun™ 
 would hardly have done fo well, becaufe, 
 borrowing their Greek from the Old Tejla- 
 ment, this lail word is never ufed there to 
 exprefs the rite of warning or dipping a 
 perfon's whole body. Let any learned per- 
 fon try to find out two better words, if he 
 
 * The New Teftament has alfo its compound a7r5?.-«, 
 Arts xxii, j 6, I, Cor, vi. i:. 
 
( 24 ) 
 
 had a mind to exprefs a wajbiug of the whAe 
 hdy. The queftion is not, whether Jprink- 
 Ibig was a ceremony of purification. No 
 one doubts it : but whether fprinkling is 
 the rite of baptifm f Whoever is acquainted 
 with the Greek of the Old Tejiament, 
 whence, as has been obferved, the Evan- 
 geiifts and Apoftles took their language, 
 may perceive that fprinkling and baptifm are 
 as dijlhici rites, as are the actions of bap- 
 tifm, and the priefi's putting oil upon the 
 tip of the right ear, and the thumb of the 
 right hand, and upon the great toe of the 
 right foot. Both which ceremonies of bap- 
 tifm, and fuch application of oil, were ufed 
 in cleanfing a leper. Leu. xiv. 
 
 And here your Lordmip will permit me 
 to obferve, we run into a great mijlake and 
 confufion of language, when we talk of 
 fprinkling and immerfim as different modes 
 of the jame thing. Modern cuflom has re- 
 conciled us to this abufe of language ; fo 
 that we do not ftumble at the inconfiftency, 
 when we call fprinkling baptifm. But he 
 
( 25 ) 
 
 that fhall confine himfelf unto the ideas 
 conveyed by fcripture- language ; will per- 
 ceive that to call fprinkling a mode of bap- 
 tifm, is to call fprinkling a mode of bathing 
 or of wafoing the body in water, 'Tis to 
 confound two rites entirely as diftincl - , as 
 were w a fling the body, and /having off the 
 hair, in the purification of a leper. Accord- 
 ingly the Chriflian church, the whole Chris- 
 tian church, for thirteen hundred years fuc- 
 cefiively from the time of the Apottles, uh- 
 derftood by baptifm immerfion, and fo prac- 
 tifed ; fprinkling being only permitted upon 
 extraordinary occafions. Fid. JFhitbfs note 
 on Romans vi. 4. 
 
 Your Lordfhip [Plain Account, page 
 150.] obferving, at lead quoting Dr. 
 Clarke as obferving, that Baptifm is ftiled 
 a being buried with Chrijl, and rifmg with 
 him again, remarks, « this expreffion made 
 " ufe of by St. Paul, with relation to bap- 
 " tlfm, is taken from the cuftom of immer- 
 u Jim in the fir ft days, and from that par- 
 " ticular manner of baptizing profelytes, 
 

 ( 2b ) 
 
 44 by which they were firft covered wltfe 
 64 water, and in a ftate as it were of death 
 " and inaelivity\ and then arofe out of it 
 *' into a iort ofnewftate of life and action. 
 " And if baptifm had been then performed, 
 as it is now amongft us, we fhould ne- 
 ver have fo much as heard of this form of 
 " exprefiion, of dying and arifing again, m 
 " this rite." 
 
 By this your Lordfhip authorizes me to 
 fay, that in the fir ft days Baptifm was not 
 performed as it is now amongft us. No, 
 my Lord, it is now amongft us changed 
 into another thing: not into a different mode 
 of the fame rite ; but into another and diffe- 
 rent rite. The firft days fay, that baptifm 
 was immerf.on. " And whatever was truly 
 *' neceffary at firft towards a right under- 
 * c ftanding of this injiitution^ was without 
 " doubt contained in the firft and earlieft 
 ■" accounts ; otherwife it muft be faid, that 
 " the very firft Chriftians, who were called 
 <c upon to perform this duty, and who 
 •-" actually did perform it very frequently? 
 
( *7 ) 
 
 44 were not fully infhueted by the Apodles 
 44 in it." Plain Account , page 7, 
 
 According to the fivft and earliejl ac- 
 counts, that Is, according to " the only 
 44 authentic declarations, upon which we of 
 " latter ages can fafcly depend? [Plain 
 Account^ page 7.] When an Apoftle^ or 
 other fit perfon faid, I baptize thee in the 
 name of the Father, ilfc. He meant, I im- 
 merge, plunge^ dip thee in the name, &c. 
 This your Lordfhip knows was the cuftom 
 in the firjl days : fo that when our Lord 
 and Saviour fent forth the Apoftles with 
 this commiffion, Go teach all nations, bap- 
 tizing them : He meant immerge them. And 
 fo the Apojlles actually underftood him, for 
 fo they praclifed. And "if Baptifm had 
 " been then performed as it is nowamongft 
 44 us, we fhould never have fo much as 
 44 heard of this form of exprefTion, of dying 
 4C and arifmg again in this rite." But 
 44 the diftance of many years has made a 
 44 great alteration in mens language about 
 44 this point," joining together in one word 
 
( 2S ) 
 
 [baptize] two, fever -a I, dijlincl rites, which 
 the Almighty has always put afunder. And 
 from whom came the ejlablified change of 
 the fcriptural baptifm into another quite dif- 
 ferent inftitution r* Let the learned Dr. 
 Wall anfwer, " it is a rule that does not 
 " fail in any particular that I know of, 
 «f viz. All the nations that do now, or for- 
 " merly did, fubmit to the authority of 
 cc the bifhop of Rome, do ordinarily baptize 
 ** their infants by pouring or fprinkling. 
 
 " 'But all other Chriftians in the world, 
 <i who never owned the Pope's ufurped 
 *' power, do, and ever did, dip their in- 
 " fants in the ordinary ufe. And if we 
 w take the divifion of the world from the 
 " three main parts of it, all the Chriftians 
 <c in Afia, all in Africa , and about one 
 M third part of Europe, are of the laft fort, 
 * c [viz* who underftand by baptifm immer- 
 "fion, and fo praclife]. In which third 
 " part of Europe are comprehended the 
 " Chriftians of Gracia, Thracit, Servia, 
 " Bulgaria, Walachia, Moldavia, Ruff a, 
 
(29) 
 ci ot\ and even the Mufcovites, who, rf 
 « c coldnefs of the country will excufe, might 
 " plead for a difpenfation with the mod: 
 " reaibn of any." Hiji. Inf. Baptif?n, part 
 2. page 309, &c. edit. 1. 
 
 See here, my Lord, how the hnmerfion 
 of the firfi days came to be call out, and fet 
 afide. The church of Rome, the mother 
 of abominations, who think eth to change times 
 and laws, Rev. xvii. Dan. vii. She firft 
 fet afide the common ufe of dippi?ig 3 and 
 her example is followed by thofe proteftant 
 churches that were once under her tyranny 
 and corruption -, but by none elfe. 
 
 I am, 
 
 ?ny Lord, &c. 
 
I 
 
 LETTER III. 
 
 My Lord, 
 
 N order to fettle right notions on the 
 prefent (abject:, it cannot be too carefully 
 attended to, that, in holy fcripture, fprink- 
 ling, pouring, and wafhing or bathing the 
 body, are always cliftintt rites, never con- 
 founded, or fubnituted one for another. 
 If therefore it (hall appear, that the bap- 
 tifm of fcripture is nothing more or lefs than 
 zuajhing the body ; not the hands, or feet, 
 or face, or any other particular part ; much 
 lefs fprinkling, which the fcripture never 
 confiders as any wafhing at all, but a rite 
 intirely diftindt from every kind of lotion ; 
 if, I fay, baptifm be wajhing the body, it will 
 deferve and demand the very ferious confede- 
 ration of every one who is concerned to 
 obferve this as an inftitution of God, whe- 
 ther, and upon what principle, we may 
 lay afide the one only baptifm of fcripture, 
 and put another thing in the room of it ? 
 
(3i ) 
 
 And further, with refpecl to the practice 
 of modern times (for fprinkling is but ot 
 late date in England) it may dc-ferve alfo to 
 be confidered, whether there be in any 
 part of the Bible any fuch religious cere- 
 mony, as fprinkling water on the face ? If 
 my reading does not deceive me, there does 
 not appear in all the five books of Mofes 
 any rite of fprinkling mere water. There 
 was a fprinkling of water mixed with 
 blootl, and of water mixed with the allies 
 of an heifer ; but I think no fuch thing 
 as fprinkling fimple water. It is faid in- 
 deed, Eze/c. xxxvi. 25. Then will I 
 fpr inkle clean water upon you, and ye 
 fhall be clean ; alluding, no doubt, to fome 
 watery purification in the law of M 
 But I have not been able to find any ex- 
 pofitor, who could point out any cere- 
 mony of unmixed water, to which this 
 refers. The only probable account I can 
 find is, it refers to the water of ' jeparation^ 
 Numb, xix. called alfo water, limply 3 but 
 this was really a compofition of various in- 
 gredients, dz, the afhes of a burnt heifer, 
 
( 3* ) 
 cedar-wood, and hyfop, and fcarlet, all 
 mixed with the water. And in this cafe 
 the unclean perfon was not only to be 
 Jprinkled with this mixture^ two feveral 
 days, but, moreover, there was another 
 quite diftin£t rite to be performed, even a 
 baptifm, verfe 19. And the clean perfon 
 fhall [prinkle [the water of feparation] 
 upon the unclean, on the third day, and 
 on the feventh day. And on the feventh 
 day he fhall purify himfelf, and warn his 
 cloaths, and bathe himfelf in water. Tivice 
 fprinkled, my Lord, and after that once 
 baptized. 
 
 IVafbing the hands was a religious cere- 
 mony of divine appointment ; as alfo warn- 
 ing the feet. If then a clergyman mould 
 wafh only the hands, or feet of the perfon 
 to be baptized, and juftify his practice by 
 this text, John xiii. 10. Jefas faith t& 
 hi?n, he that is %vajhed needeth not fave to 
 wajh his feet, but is clean every whit. I 
 fubmit it to your Lordfhip's ccnfideration y 
 whether a minifter has not as much [or 
 
( 33 ) 
 
 more] icriptural authority co practife thus 3 
 and iblemnly ufe the name of the holy Tri- 
 nity on this occafion, and call it baptifm, 
 as he has to fprinkle the face, or, as the 
 cuftom is in Switzerland, to pour water 
 on the back part of the head, * and call 
 it baptifm. All men, I doubt not, would 
 cry out againft this clergyman, as a cor- 
 rupter of the facrament of baptifm. But 
 why ? Not becaufe it is further removed 
 from the fcripture- account of baptifm, [viz. 
 a wajhing the body with pure water] than 
 our prefent practice, but becaufe it is net 
 cuflomary. 
 
 I now beg leave to lay before your 
 Lord'fhip thofe pafTages on baptifm, whofe 
 circumjlances affift in determining the due 
 manner of this inftitution \ and, if I intro- 
 duce the remarks of learned men on fome 
 of thefe pafTages ; I do it, not as if by their 
 authority, be they ever fo learned or nume- 
 
 D 
 
 * Birtiop Burnct\ 2d Letter of his Travels, - 
 
( 3+ J 
 
 reus, the point in queftion is to be decw 
 dedj but, on this principle, ^/z. that it 
 may fairly be pfefumed, a judicious and 
 learned writer will not, againft his own 
 practice, acknowledge more, than what 
 he feels himfelf ion/trained to grant, by 
 the overbearing force and evidence of 
 truth. 
 
 Mat. Hi. 5, 6. Then went out to "hint 
 *J errtfakm^ and all Judea^ and all the re- 
 gion round about Jordan^ and were bap- 
 tized of him in Jordan. 
 
 Verfe i 6. And Jefus when he was bap- 
 tized went up ftraightway out of the wai- 
 ter. 
 
 Mark i. 5. Were all baptized of hirr. 
 m the river of forchn. 
 
 Verfe 9, 10. Jefus was baptized m- 
 Jordan ; and ftraightway coming up cut 
 #/*the water* 
 
( 35 ) 
 
 Jo!m iii. 23. John was baptizing in 
 JEW/, becaufe there zuas much water there.* 
 
 Jcls viii. 38, 39. They went down both 
 into the water , both Philip and the Eunuch ; 
 and he baptized him. And when they 
 were come up out of the water, 
 
 Rom. vi. 4. Buried with him by bap- 
 tifm, D 2 
 
 * In the Greek, v^atx <0"cX\a, many waters, which 
 Some, either rtot knowing, or not attending to the He- 
 brew idiom, have fancied does not oblige us to understand 
 0/ much or a large quantity of water. Whereas u^atx. 
 *oXXa is only the Hebraifm E2PJT\ CTO. Now the 
 lingular number of this Hebrnv fubftantive being not 
 ufed, therefore the Greek verfion is fometimes vtuf wa- 
 ter, fometimes v^xra -waters, though the Hebrew fiands 
 always the fame. An example or two will fuffice, in- 
 ftead of great numbers which might eafily be produced, 
 Ezek. xxvi. 19. When I fhall bring up the deep upon 
 thee, and great waters [Greek u$vp «?oX&,] fhall cover 
 thee. Pfalm lxxvii. 19. Thy way is in the fea, and 
 thy path in the great waters. [Greek vlxvi <wi\*s:£.] 
 So that it is quite indifferent, whether you exprefs much 
 water by y5a r t»Q.\j, or v$at* <&:\\x. So the fame 
 rner, in the fame chapter, ij vZaf, wate r * and -^nf*. 
 waters, J r ->jki iii. 
 
(36) 
 
 i Cor. vi. ii. Ye are wajhed [anehi- 
 c-uc-Qc.] Note, teu is the word conftantly 
 ufed [except once jSa9rT*fw] in thofe very 
 numerous places of the Old Teftament^ 
 where bathing the per/on is commanded, as 
 a difiinft rite from all others of fprink- 
 ling, pouring, &c. 
 
 Ephef. v. 26. That he might cleanfe it 
 [the church] with the ivajhing of water. 
 [t*> terpv ] 
 
 Colojf.'u. 12. Buried with him in bap- 
 tifm, wherein alfo you are rifen with him. 
 
 JF/^. x. 22. Our bodies wafoed with 
 pure water. [?utef*s»oi.] 
 
 Every circumftance, of chufing a ritvr 
 to baptize in, of going down into the wa- 
 ter, and coming up out e/*the water, both 
 the baptizer and the baptized \ and the al- 
 lufions to a burial and rifing a gain \ and 
 of fingling out a place proper for baptifm, 
 for this only reafon, becaufe there was much 
 3 
 
( 37) 
 
 water there: all thefe circumftances are 
 quite proper and natural to the cuflom of 
 itnmerfion. But it is hard to account for 
 the mentioning or pertinence of them up- 
 on any other interpretation of baptifm. 
 
 According to the cufcom of our day, 
 my Lord, a fingle bafon of water will fuf- 
 fice for a great multitude. And if the 
 inftitution may be fatisfied this way, to 
 what purpofe were the multitudes obliged 
 to leave their cities and towns for the 
 fake of coming at a river ? What reafon 
 is there in chufing a place becaufe there is 
 much water^ if much water were not ne- 
 ceffary ? There is not a town or village, 
 but would equally well have ferved for the 
 place of baptizing^ according to modern 
 cuftom. 
 
 The Greek church obierves, on Jefus 
 coming up out of the water of Jordan af- 
 ter his baptifm, Mat. iii. 16. that " he 
 " who afcended out of the water muft 
 " firft defcend down into it. Baptifm 
 
L 38) 
 
 s « therefore is to be performed, not by 
 « c fpr inkling but by wajbing the body." And 
 indeed, fays Dr. Whitby in he. « it can 
 " only be from ignorance of the Jewifh 
 cc rites in baptifm, that this is queftioned ; 
 " for they, to the due performance of this 
 < c rite, fo fuperftitioufly required the im- 
 tc merfion of the whole body, that if any dirt 
 *< hindered the water from coming to any 
 " part of it, the baptifm was not right ; 
 iC and if one held the baptized perfon by 
 <c the arm when he was let down into the 
 ce water, another mint after dip him, 
 *< holding him by the other arm that was 
 «' warned before, becaufe his hand would 
 < e not fuffer the water to come to his 
 « c whole body." 
 
 Mr. Baxter, in his Paraphrafe on the 
 New Tejlament, [one of the laft books he 
 publifhed, in a good old age, when the 
 heat of controverfy may be fuppofed well 
 over] obferves on Mat. iii. 6. " We 
 " grant that baptifm then was by wajhing 
 H the whole body, and did not the differ- 
 
(39) 
 KC ence of crar cold country, as to that hot 
 ** one, teach us to remember [I will 
 W have mercy and not iacrifice] it Jbou\d 
 «f be fo here." 
 
 The fame writer thus paraphrafes Rom. 
 xl. 4.. " Therefore in our baptifm we 
 u are dipped under the water , as fignifying 
 * c we are dead and buried to {in." Again, 
 <c CW^" ii. 12. is thus paraphrafed by 
 him, " They fyourlufts] are dead and 
 " buried wtfh him, for fo your baptifm 
 <c fignifieth, in which you are put under 
 " the water y to fignify and profefs that 
 cw your old man is dead and buried, &c" 
 Once more, on 1 Peter iii. 21. c< When 
 " we are raifed to holinefs by his Spi- 
 M rit, as we rife out of the water in bap- 
 M tifm^ &c" 
 
 But why, it may be afked, (o particu- 
 lar with Mr. Baxter ? For the fake, my 
 Lord, of the Padobaptiji dijfenters, if thefe 
 letters mould fall into their hands, that 
 they may fee the opinion [as to what was 
 
( 40 ) 
 
 fcriptural baptlfm] of a man juftly held in 
 high efteem amongft them. The excufe 
 of him and many others, for laying afide 
 the fcripture-baptifm, confejfed to be the 
 fcripture-baptifm, and for fubftituting in 
 the room of it another rite, intirely an- 
 other rite, fhall be confidered in the next 
 letter, 
 
 / am y 
 
 my Lord, &c, 
 
 LETTER 
 
I 
 
 LETTER IV. 
 
 My Lord, 
 
 Am afraid, your Lordfliip, by this 
 time, begins to think me tedious. You 
 do not want all this labour of proof, that 
 the fcripture-baptifm is immerjion. You 
 know it: you own it: you bear witnefs 
 publicly, before all the world, that bap- 
 tifm as now performed amongft us, is 
 not known in the New Teftament, the 
 repofitory of the only authentic declara- 
 tions concerning this duty; for " if bap- 
 " tifm had been then performed as it is 
 <c now amongft us 9 we ihould never have 
 <c fo much as heard of this form of ex- 
 f c preffion, of dying and arifing again in 
 •« this rite". 
 
 My Lord, I prefume not the attempt 
 of informing you ; but beg you will allow 
 me the favour to ftand up before you, an 
 equitable and moil capable judge, as a 
 
( 42 ) 
 pleader in fupport of a matter of truth 
 and right almoft entirely caft out from 
 our part of the world. 
 
 I fay, a matter of truth and right, al- 
 moft intirely caft out from our part of 
 the world. For, thanks be to God, in. 
 other parts there are flill millions^ amongft 
 whom the New Tejlament rite, that is, the 
 divine rite of immcrfion^ is ftill preferved. 
 The vaft Ruffian empire hold it fail, and 
 ell other Churches , who never fubmitted 
 to the tyranny of the Church of Rome. 
 But to return, I would defire any man, 
 capable of the enquiry, to confider with 
 meeknefs and candour thefe two Things : 
 Firft, whether the Greek of the New Te- 
 [lament^ be not borrowed from the Sep- 
 tuagint, the Greek of the Old Tejlamcni* 
 
 Ifthecafebe fo, then let it be confi- 
 dered, fecondly, whether it were pojfible 
 
 * Note, That St. P.auf, even to the Hebrews, quoted 
 from the Ixx. is proved in fundry examples by bifhop 
 I Fearjjn in his learned preface to the Scptuagiat. 
 
 4 
 
(43 ) 
 
 for the New Tejiament writers to chufe out 
 from all the Greek of the Old Tefiament 
 two words that can more precisely, and de- 
 terminately [if Jo determinately] exprefs 
 and fpecify that one particular ceremony 
 of wafhing the whole body, as diftindt 
 from all other purifications and warnings, 
 than the two words they have actually 
 chofen, viz. j3«7rrtf*j and tew, to whic|i 
 add its compound «7rote« ? 
 
 It has been already obferved, that ^xtttu 
 would fcarce have done fo well, it being 
 not ufed in the Septuagint in any one 
 place, I believe, where the very frequent 
 ceremony of wajhing the whole body oc- 
 curs. But fuppofing baptifm were ex- 
 prefled in fcripture by ^w 3 a word 
 which undoubtedly means dippings if any 
 word in the Greek tongue can mean it ; 
 yet, my Lord, a man difpofed rather to 
 hide and fhun truth than embrace it, 
 might find ways and means to get fhift 
 even of this word j thus — He reads in 
 Dan. [v. 33. That Nebuchadnezzar was 
 
( 44) 
 
 driven from man, and did eat grafs as 
 oxen, and his body was ivet with the 
 dew of heaven. He reads the fame 
 again, chap. v. ver. 21. But how is 
 this in the Greek of thofe paflages ? It 
 is thus : uito rr,; Syocra t» Bfoiva to cu\noe. 
 
 avm EBA<J>H. [dipt] Now we all know, 
 that a perfon is wet with dew, not 
 by immerfion into it, but by its diftilla- 
 tion in gentle drops, we are fprinkled 
 by it. Hence, in fcripture and common 
 language, drop as the dew y and drops 
 of dew. A clear proof, that ^ccma fig- 
 nifies to fprinkle. And thus, my Lord, 
 there is no word, whofe literal, ftricl and 
 proper meaning may not be evaded, when- 
 ever an alliifrue and metaphorical fenfe can 
 be found. Its literal fenfe, even where 
 there is no poffible room for figure^ may 
 be thrown afide, and the figurative im- 
 port brought in, whenever it is convenient 
 to ferve an hypothcfes. And fo 1 have 
 known it actually fare with the offspring 
 of fizirru), viz. @u7T7i& y particularly in 1 
 
( 45 ) 
 
 Corinth, x. 2. And were all baptized inti 
 Mofes in the cloudy and in the fea. 
 
 What every fchool-boy, capable of look- 
 ing into his lexicon, knows to be the ftrict 
 literal meaning of the word, is fet afide, 
 where it occurs only in its literal import, 
 by the help of a few circumflances in a 
 mere figure and allufion; thus, the cloudy 
 which hung over the children of Ifrael, is 
 a watery fubftance, J "printing its water 
 in drops. The fea, which was as a wall 
 unto them on the right hand and on the 
 left-, by the force of the flrong wind 
 which blew, fent forth a great fpray or 
 fprinkling. So they were plentifully 
 fprinkled by the cloud above, and by the 
 waters on each fide. 
 
 But a man of plain fenfe, not think- 
 ing of this cloud or pillar of fire, drop- 
 ping down water ', but of opinion, with 
 your Lordfhip, that the baptifm of fcrip- 
 ture is immerfion, would be apt to carry 
 his thoughts no farther than to appre- 
 
( 4^ ) 
 bend, here is an allufion to the cuftorri 
 of imimrfi<m\ the Ifraelhes being as it 
 were covered by the cloud over, and the 
 waters on each fide of them. Or as Gro- 
 'tius, on the place, expreffes it, tc The 
 « cloud was over their head: fo alfo is the 
 <c water over the head of thofe Who are 
 '"'baptized. The fea tncompafed their 
 " fides: fo alfo does the water encc?npafs 
 *' thofe who are baptized." " Nubes im- 
 " pendehat illorum capiti : Sic 13 aqua iis 
 Ci qui baptizantur. Mare circwndabat 
 tc eorum later a : Sic iff aqua eos qui bapti- 
 «« zaMurT* 
 
 We who are fo little! ufed to wafh- 
 irig the whole body, either in a common 
 or religious way, afe apt to wonder, 
 where, and how, fuch prodigious num- 
 bers, as are mentioned in the New Tejla- 
 thent to be baptized, could be accommodated 
 it they were immerged in water ? But, my 
 Lord, it needs only to be confidered, the 
 principal fcene of baptifm lay. in a coun- 
 try, where immerjtbh was quite familiar > 
 
(47 ) 
 
 and mufti by the very laws of their reli- 
 gion, come into daily ufe through all 
 parts of the land ; and then the wonder 
 will eeafe. For, as bifhop Patrick ob- 
 ferves, " there are fo many walhings pre- 
 •« fcribed [in the law of Mojes] that it is 
 " reafonable to believe, there were not 
 * c only at Jerufalem, and in all other ci- 
 " ties, but in every village feveral baih'uzg 
 " places contrived for thefe legal purifica- 
 " tions, that men might, without much 
 • labour, be capable to fulfil thefe pre- 
 •' cepts." Comment on Lev. xv. 12. 
 
 I .come now, my Lord, to what was- 
 promifed in the laft letter, viz. to confide? 
 ihe excufe of thofe, who, though they con- 
 fefs the fcriptural baptifm to be im?ncrfion r 
 yet apologize for a departure from it; 
 and, of two quite different diftincl laws 
 and inftitutions, put one in the room of 
 the other. In confequence thereof, it is 
 come to that pafs, that what at mil was 
 done but felclom, and in fuppofed cafes o£ 
 urgent neceflity, is now become the uni- 
 
(48 ) 
 
 vcrfal, conftant practice ; and the one bap- 
 tifm, the acknowledged one baptifm of fcrip- 
 ture is iniirely caft out, in favour of an- 
 other rite ; except among a hand- 
 ful of people, who ftill preferve the pri- 
 mitive form. 
 
 Mr. Baxter ; we have already feen, ex- 
 cufes the matter by the coldnefs of our cli- 
 mate. Calvin, the celebrated reformer at 
 Geneva, obferves, in his expofition of Acls 
 viii. 38. " We fee here what was the 
 " baptifmal rite among the ancients-, for 
 <c they plunged the whole body in the water, 
 " Now 'tis the cuitom for the minifter to 
 " fprinkle only the body or head." And 
 he too excufes this fyrinkling; but how 
 I cannot well recoiled!:, having not his 
 book at hand. Bifhop Burnet, though 
 he thus defcribes the primitive baptifm, 
 " With no other garments but what might 
 (i ferve to cover nature j they at- firft laid 
 « c them down in the water, as a man is 
 " laid in a grave, and then they faid 
 M thefe words, u ./ baptize y or zvajb thee, 
 
(49 ) 
 
 •« in the name, &c. Then they raifed 
 " them up again, and clean garments 
 u were put on them : from whence came 
 " the phrafes of being baptized into 
 <c Cbri/l's death, of being buried zvith 
 <c him by baptifrn into death : of our be- 
 <c ing rifen with Chrift, and of our put- 
 " ting on the Lordjefus Chrift, of putting 
 " off the old man, and putting on the new-'* 
 And though he juftly obferves, u facra- 
 " ments are pofitive precepts, which are 
 " to be meafured only by the inftitution, 
 <c in which there is not room left for us 
 ,c to carry them any farther j w yet, for- 
 getting his own meafure of the inftitution, 
 viz. the party baptized zuas laid down in the 
 water, as a man is laid in the grave, " He 
 " fays, the danger of dipping in cold cli- 
 <c mates may be a very good reafon for 
 " changing the form of baptifrn to fprink- 
 K ling." Expof. xxxix Articles, pages 
 226, 300, 346, Edit. 1. 
 
 But, as the good Bifhop obferves, in the 
 page laft cited, on the other facrament, and 
 
( 50 ) 
 the char.gc made therein by the church 
 of Rome, "All reafoning upon this head is 
 " an arguing agalnjl the injlitution-, as if 
 " Chrijl and his apoftles had not well 
 " confidercd it ; but that 1200 years after 
 <c them, a confequence fhould be ob- 
 " ferved, that till then had not been 
 <c thought of, which made it reafonable to 
 <c alter the manner of it. He who infti- 
 u tuted it knew beft, what was mod fit- 
 cc ting and mod reafonable;. and we 
 cc mud choofe rather to acquiefce in his 
 cc command^ than in our own reafonings" 
 Page z+j. 
 
 It is evident to your Lordmip, that 
 when our blefTed Saviour faid unto the 
 apoilles, Go, teach all nations, baptizing 
 them, they understood him to mean dip- 
 ping. Here then is one only rule and law 
 tor all tations. No provifion for making 
 a difference between warm climates and 
 cold. Not the leaft hint of two rites, of 
 which the administrator may take his 
 dmcti according to his own prudence and 
 
trSi ) 
 
 tlifcretion; but there is a:c h\v, Bwj? i'nfti- 
 tution, for all nations upon the face of the 
 earth ; Go, teach ami clip tbem. Why then* 
 my Lord, do we not acquicfee in this com- 
 mand, but change it by our own reafon- 
 
 But I beg leave to fay two or three 
 things in particular to the plea for this 
 tonfejfed alteration. 
 
 Firfl, Coldnefs of climate is an excufe 
 which, make the beft of it, can ferve but 
 for lbme part of the year, and for fome 
 weakly conftitutions j and yet the practice 
 of fprinkling is univerfal and conftant, in 
 the hot feafon as well as cold, and on the 
 moft robuft and healthy as well as the 
 weak. The reafon offered in justification 
 of the new way implies, that were it not 
 for necejfity, the primitive baptifm. fliould 
 be oblerved; neverthelefs, it is not ob- 
 ferved, where no fhadow of necefiity is 
 pretended, Such commonly is the end 
 
 E 2 
 
( 52 ) 
 
 and efFect of departing from our rule : 
 Human nature falls in with what is lead 
 troublefome. We firfr. plead a neceflity 
 of relaxing in certain cafes; thefe cafes 
 continually multiply in favour of eafe and 
 indulgence^ and then cuflom carries all be- 
 fore it. Dr. IVall) giving the reafons why 
 in queen Elizabeth's reign the cuflom of 
 dipping was laid afide, obferves, " It be- 
 46 ing allowed to weak children to be bap- 
 " tized by ajfufion^ many fond ladies and 
 " gentlewomen firft, and then by degrees 
 * 6 the common people, would obtain the 
 " favour of the prieft to have their chil- 
 <c dren pafs for weak children, too ten- 
 " der to endure dipping in the water." 
 Vol. 2. page 301. Edit. 1. 
 
 Secondly, Tmmerjion was the conftant 
 practice in this fame cold climate for many 
 hundred years (the change into fprinkling, 
 as a general practice, being fcarce two 
 hundred years old) and yet I believe no 
 hiftory can be produced of its having been 
 of ill confequence even to infants. Take- 
 3 
 
(53) 
 
 the affair only in a medical view, and .cold 
 bathing is not only fafe, but very ufful 9 
 many times, to tender babes, which made 
 the late Dr. Cbeyne fay, " I cannot fuffi- 
 * c ciently admire how it [cold bathing] 
 <e fhould ever have come into fuch dif- 
 t; ufe, efpecially among Chriftians, when 
 cc commanded by the greateir. lawgiver 
 " that ever was, under the direction of 
 ** God's holy Spirit, to his chofen people, 
 " and perpetuated to us in the tmmerfton at 
 ** baptifm by the fame Spirit, who, with 
 u infinite wifdom, in this, as in every 
 iC thing elfe, that regards the temporal 
 " and eternal felicity of his creatures, 
 ct combines their duty with their happi- 
 " nefs." Ejfay on Health, Q£ Chap. 4. 
 Sea. 7. 
 
 Thirdly, The rule [God will have mer- 
 cy and not facrifke] may juftly be applied 
 to excufe from baptifm itfelf, [that is, aa 
 I underftand it, from immerfioti] thofe who 
 cannot receive it without manifeit danger ; 
 but, I think, will by no means juftify a 
 
C 54 ) 
 
 change of baptifm into another quite dijfe- 
 re;-:: rite. For illuftration fake, my Lord, 
 I beg leave to mention the cafe of an old- 
 teftament rite, circumcifeon. 
 
 It was a divine appointment, that this rite 
 fhould be obferved with refpecT: to every 
 Jewijh male at eight days old. Yet during 
 the Ifraelites travel through the wildernefs, 
 for the fpace of forty years ^ it was omitted. 
 The reafen cf which was the danger and 
 great inconvenience that mud arife from it, 
 in their travelling unfettled condition. Vide 
 Patrick and other expofitors on jojhua v. 
 But fuppofe the Jeivs, from the undoubted 
 inconvenience of circumcifing the part ap- 
 pointed, had reafoned themfelves into the 
 practice of circumcifing a finger or toe 9 
 would not this have been an unwarrant- 
 able departure from the inftitutionof God? 
 Unqueilionably it would. Who required 
 ibis at their hand? And efpecially would 
 they not be chargeable with a notorious 
 perverfion of a plain pofitive precept^ if, 
 from this plea of neceflity in the wilder- 
 
(55) 
 
 nefe, they mould take occafion to make 
 the change total and perpetual r , upon all 
 pcifons, and in all times ? And how long 
 foever this alteration had prevailed, would 
 it not be juftifiable, and matter of com- 
 mendation, nay even duty, in thofe per- 
 forms who faw the deviation from the de- 
 clared will of the Inftit-utor, to reject this 
 circumcifion of human device, and reftore 
 it to its fir ft inftitution ? We muft think 
 fo, unlefs the antiquity of error excufe it, 
 and make that right, which at firft was 
 wrong. 
 
 If therefore baptifm was originally im- 
 merfion, let it be immerfion ftill ; for, as 
 your mod learned friend Dr. S. Clarke has 
 obferved, " In things of external appoint- 
 ** ment, and mere pcfitive inftitution, 
 " where we cannot, as in matters of na- 
 " tural and moral duty, argue concern- 
 *« ing the natural reaf on and ground of the 
 * s obligation, and the original necejfuy of 
 " the thing itfelf" j we have nothing to do 
 " but to obey the pofif.vt command, God 
 
(56) 
 " is infinitely better able than we, to 
 t( judge of the propriety and ufefulnefs of 
 <4 the things he inftitutesj and it be- 
 <c comes us to obey with humility and 
 " reverence." Expo/. Church Cat. page 
 305, &£, Edit. 2. 
 
 Your Lordfhip will fufTer me to add, 
 there is not fo great a difference between 
 circumcifing a finger and the fore/kin, as 
 between covering the whole body in watery 
 and fprinkling the face. It would be cir- 
 cumcifion Hill, only of a different part; but 
 bathing and fprinkling^ the book of God 
 always confiders as two inftitutions quite 
 di/lincl. 
 
 In what has been advanced in thefe 
 Letters, your Lordfhip knows, I have been 
 pleading for a return of the ancient primi- 
 tive baptifm of the church. I am forry 
 that fonts of modern ftru£ture are fo dwin- 
 dled in fize, that an infant cannot be dipt 
 in them ; and fhall be very glad if we are 
 .recovered to fo juft a fenfe of the divine 
 
(57) 
 mithority in this institution, as to conclude 
 we have nothing to do but obferve the poft- 
 tive command, and with humility and reve- 
 rence obey the original injlitution, that is, to 
 dip the party baptized in the name, &c\ 
 
 For if your Lordfhip's obfervation be 
 right, that " the due manner of perform- 
 P* ing this pofitive duty depends entirely 
 " upon the will and declaration of him 
 " who inftitutes or ordains it;" and no 
 manner is declared by him, but that 
 immerjion, which, you fay, was the cu- 
 Itom in the firjl and only authentic days ; 
 your Lordfhip then inftrucls me to con- 
 clude, that to follow any direction, which 
 turns us off from this immerjion, is, fo 
 far, making it our own inftitution, and 
 not the inftitution of him who firlt ap- 
 pointed it. 
 
 / am, my Lord, 
 
 Tour Lordjhip's mo/l obedient 
 humble Servant. 
 
 LETTER 
 
LETTER V. 
 
 My Lardy 
 
 I 
 
 F baptifcn be any thing at all to us\ if 
 any religious regard be due to it, it is from 
 its being a divine command, not confined 
 to the firit. converts to chriftianity, but 
 reaching to us. Whoever believeth not (o 
 is guilty cf prefumption, to do that in 
 the name of the Lord, which the Lord re- 
 quireth not. It is far from the fimplicity 
 and godly- fmcerity of the gofpel, to put 
 on the appearance of a mod facred and 
 folemn tran faction in the name of the Father , 
 and of the Son, and of the Holy Ghojl, if, 
 in our conference, we believe this is no part 
 of the will of God reaching to us. If 
 baptifm be an inditution defigned by fefus 
 Chrifl for all ages of the Chriilian Church, 
 let us treat it with religious regard : if we 
 be otherwife minded, let us be fo honeft 
 
( 39 ) 
 
 and faithful to religion, and to the world, 
 as to lay it afidc. 
 
 The former Letters enquired into the 
 tor of this rite : or what the New Te- 
 frament intends by the auion of baptizing. 
 The refult of our enquiry was this: The 
 pbrafeology cf the New Testament is taken 
 fro?n the Si P T U A G I N T , or Greek iranfla- 
 tion of the Old: and fuch words, and only 
 fuch words, are ufed to exprefs the action 
 of baptizing^ as there denote and fpecify, 
 precifely, that particular precept of bath- 
 ings or covering the whole body in water; 
 a rite perfectly diftincl from, and never 
 confounded with any other rite of fyrinf- 
 ling, pouring, Sec. 
 
 And I beg leave once more to propofe 
 it to public consideration, — Whether it is 
 poffible, agreeably to the Language of the 
 Old Teftamenf, to chufe out words that 
 fhall, more precifely, and itrongly, convey 
 the idea of ijnmerjion, than what the Evan- 
 gelifts and ApofHes have actually chofen, 
 
( 60 ) 
 when they fpeak of baptifm? — Could any 
 one have helped them to apter and more 
 determinate language, on fuppofition that 
 they wanted and defigned to exprefs to 
 their brethren and country- men that fa- 
 miliar and frequent practice amongft them, 
 of warning the whole body ? — If the Spi- 
 rit which infpired the Apoftles, had given 
 them a forefight of the controverfies which 
 have arifen on this head, could they have 
 fixed on words better adapted to prevent 
 fuch controverfies? to prevent its being 
 ever faid, ic The Language of the New- 
 44 Teftament concerning this duty is fo 
 *' indeterminate and lax, that it matters 
 <c not, whether, in baptil'm, you cover 
 u the whole body, or apply a little water 
 " to a part of it." — Let fcripture be its 
 own interpreter, comparing one part with 
 another. 
 
 Have not then the New Teflament- 
 writers taken from their own fcriptures 
 that language, and all that language, 
 and, I think it may be added, only that 
 
(6i ) 
 
 language, which exprefTes the one, oiify 
 ufage fo often fpecified by bathing the 
 flefh, or perfon, in water? 
 
 It is eafy for a reader, though of good 
 underftanding, to lofe himfelf amidft 
 clouds and darknefs, if he knows nothing 
 of the learned languages, when the books 
 he reads draw hirn to the perufal of dis- 
 putes about the fenfe and meaning of an 
 unknown tongue. 
 
 But as the whole of the affair, fo far as 
 we have yet gone, turns upon one fhort 
 plain queftion; fo every man of common 
 fenfe can obferve, whether a perfon of 
 candour, and allowed to be a capable 
 judge, will give his anfwer yea, or nay. 
 The fhort, plain queftion is this. Is there 
 ground and reafon to conclude, the wri- 
 ters of the New Teftament would have 
 ufed other expreffions, if they had intended 
 that one rite of immerfion'i If fo, what 
 are thofe other expreffions ? — This is- 
 
( kl ) 
 
 bringing the matter to a fhort and plairi 
 iiTue. 
 
 I believe, my Lord, the mod exact and 
 rigorous examination of the foregoing 
 queries will end in this conclufion: That 
 by the facramental baptifm of water, the 
 New Teftament means, precifely and only, 
 hnmerfion in water. 
 
 So that the learned Mr. Seidell, who 
 lived a little after immerfion grew out of 
 uie, had too much reafon to fay, M In 
 " England, of late years, I ever thought, 
 cc the Parfon baptized his own Fingers, rz- 
 «« ther than the Child." Stlden's Works, 
 Vol. VI. Col. 2cc8. 
 
 If thefe things are fo ; then there is an- 
 other confideration, deferving the attention 
 of Protejlants'y namely, What reply (hall 
 we make to the Papijls ? Who infift upon 
 it, they do not more change and innovate 
 in the adminiftration of the Lord's Supper ^ 
 by withholding the Cup from the Laity, 
 
( 6 3 ) 
 
 than we do in the adminiftration of bap- 
 tifm, by fetting a fide immerfion, and fub- 
 iiituting fprinkling or pouring in its place. 
 We call theirs a half communion > and 
 juftly, becaufe they withhold the wine. 
 What if they call ours, on the fame 
 ground, a half baptifm? How (hall we 
 reply? I doubt the Papijis will ever re- 
 main unanfwered by a confident Prote- 
 ftant, until he confeiFes immerfon the only 
 baptifm : and that it cannot be proved, 
 the church of Rome has more departed 
 from the Chriiiian rule, in their manner 
 of adminiftring the Lord's Supper, than 
 we have in our manner of adminiftring 
 Baptifm. 
 
 I wifh this matter may be duly confi- 
 dered ; that we may take off cccafon from 
 thofe who feek occafton to fupport themfelves 
 in error. A fenfible Roman Catholic, 
 who knows his ftrength, or perhaps rather 
 our weaknefs; will always retort upon 
 us, " Shew us your authority for laying 
 * s afide the primitive and fcrlptural imp 
 
( 64 ) 
 
 cc merfion\ and we will produce our au- 
 " thority for withholding the cup from 
 " the Laity." 
 
 I come now, my Lord, to what was 
 promifed at the conclufion of the former 
 Letter; namely, to enquire into the 
 nature and end of Christian Baptifm. 
 Throughout which enquiry, I fhall care- 
 fully keep in fight, as a fure guide, the 
 two following propofitions of your Lord- 
 fliip. 
 
 I. m k\\ pofitlve duties, or duties made 
 fuch by injlhution alone, depend entirely 
 on the will and declaration of the Perfon 
 who inftitutes or ordains them, with re- 
 fpect to the real defign and end of them." 
 
 II. " The paffages in the New Tejia- 
 rnsrii) which relate to this duty, and they 
 alone, are the original accounts of the 
 nature and end of this inftitution, and the 
 only authentic declarations, upon which 
 we of later ages can Jafely depend; being 
 
( «S ) 
 
 written by the immediate followers of our 
 Lord\ thofe who were witnelTes them- 
 felves of the inftitution ; or were initrucled 
 by thofe who were fo; and join with 
 them in delivering down one and the fame 
 account of this religious duty." 
 
 The author of a well known book, en^ 
 titled The Moral Philofopher, written in 
 favour of infidelity, would have it, " that 
 ** baptifm and the Lord's Supper are not 
 " Chriftian inftitutions, beeaufe the ex- 
 " ternal elementary parts of thefe facra- 
 " ments were in ufe before, as national 
 " rites, ufages, &c, amongd the Jew;" 
 
 To him Dr. Leland returns this plain, 
 fatisfac~tory anfwer: " But that which 
 " makes any thing to be properly a Chri- 
 " Jiian injiltutlon^ is, its being instituted 
 " or appointed by Chr'tfl himfelf, to be 
 *' obferved in his church: if therefore 
 * 4 Baptifm and the Lord's Supper were 
 f 4 thus inftituted or appointed by Chrift 
 
 F 
 
,(66) 
 c < himfelf, they are, properly fpeaking, 
 u Chriftian inftitutions, and it doth not 
 " alter the cafe, whether we fuppofe 
 <{ them, with regard to the outward ele- 
 " mentary part of them, to have been 
 K among the Jew s before, or not." Vid. 
 Leland's Anfwer to ike Moral Philofophe?\ 
 Edit. i. page 478, 479. 
 
 The firft account of baptifm, as a Chri- 
 ftian inftitution, is in Matt, xxviii. 19. 
 Go ye therefore, and teach all nations ; bap- 
 tizing them into the name of the Father, and 
 ef the Son, and of the holy Gho/i, 
 
 The plain fenfe and meaning of which 
 words cannot be better exprefTed than in 
 the following paraphrafe of Doctor S. 
 Clarke, viz. " Go therefore and preach 
 " the gofpel to all the world, making 
 «* difciples out of every nation, and bap- 
 cc tizing them with water in the na?ne^ 
 " &c. that is, receiving them to a pro- 
 " fe]fiin °f the belief and an obligation 
 «* to the practice of that religion, which 
 
( 67 ) 
 
 f God the Father has revealed and 
 < c taught by his Son, and confirmed and 
 " cfrablifhcd by the Holy Ghoft." 
 
 St. Mark gives the fame account of this 
 inflitution, though in different words. 
 Mark xvi. 15, 16. And he faid unto 
 them. Go ye into all the world, and preach 
 the gofpel to every creature ; he that be- 
 Ueveth and is baptized Jhall be faved\ but 
 he that believeth not Jhall be damned. That 
 is, faith the above Paraphraft, " Preach 
 < c the gofpel to all mankind. He that 
 " embraces my religion, and by baptifm 
 '• enters into an obligation to obey it,. 
 " and lives accordingly, (hall be faved : 
 " but he that rejects the gofpel, either 
 " by obftinate unbelief, or by impeni- 
 " tent difobedience, fhall be damned." 
 
 It is certain, the Scripture makes a 
 difference between the baptifms of "John 
 and Chrijl; for the fame perfons who had 
 already received Johns baptifm, were 
 
 F 2 
 
(68 ) 
 
 baptized a fecond time in the name of the 
 Lord Jcfusy Acts xix. 3, 4, 5. 
 
 The chief diflin&ions are thefe fol- 
 lowing : 
 
 I. The baptifm of John was confined 
 to the Jeius : but Chriflian Baptifm it 
 appointed for all nations. 
 
 yohn took his ftation by the river Jor- 
 dan, for the convenience of immerging 
 the great multitudes that reforted to him: 
 *nd there went out to him Jerufalem, and 
 all Judea, and all the region roundabout Jor- 
 dan, and were baptised of hi?n in Jordan,, 
 confejfing their fins, Matt. iii. 5, 6, 7. But 
 Chrijl coming, a light to enlighten the Gen- 
 tiles, as well as for the glory of his people lf- 
 rael; therefore his baptifm is appointed for 
 the Gentiles as well as Jews. Go, teach all 
 nations, baptizing them, faith St. Matthew. 
 And St. Mark, Preach the gofpel to every 
 kreature-y he that belkvttb [whoever he- 
 
( 69 ) 
 lieveth, whether Jew or Gentile] and Is 
 baptized, Jhall be. faved. 
 
 II. John baptized the people to pre* 
 pare them for the faith of the Meffiah 
 about to come or juji coming : but Chri- 
 ftian baptifm is declarative of faith in the 
 Mefliah not coming, but come. 
 
 This diftinclion is proved by the fol- 
 lowing texts. 
 
 Acls xix. 4. Then /aid Paul, John ve- 
 rily baptized with the baptifm cf repent- 
 ance, faying unto the people, that they Jhould 
 believe on him which Jhoidd come after him y 
 that is, on Chrifl Jfus- John i. 31. 
 That he [Chrifl:] fiould be made manifyt 
 to Ifrael; therefore am I come baptizing 
 with water. 
 
 But Jefus being declared, manifefied, 
 
 proved to be the Son of God with power, 
 
 by the refurreclion from the dead ; and 
 
 all power being actually given to him in 
 
 2 
 
(7°) 
 
 heaven and in earth; therefore, Chn- 
 ftian baptifm is into the name of the Son % 
 fa manifefted, as well as of the Father, 
 Matt, xxviii. 18, 19. 
 
 III. The Scripture, I think, affords 
 ground alfo for this diftin&ion, viz. Chri- 
 ftian baptifm teacheth exprefsly faith in 
 the Holy Spirit j which doth not appear 
 to be any part of the inftru&ion ne- 
 cefTary at Johns baptifm : for the difci- 
 ples at Ephejus, who had been baptized 
 unto Johns baptifm, tell St. Paul, They 
 had not fo much as heard, whether there be 
 any holy Ghojl, Acts xix. 2. 
 
 Some learned divines make another 
 very great and important difference be- 
 tween the two baptifms ; that is, John\ 
 baptifm excluded infants, but Chriftian 
 baptifm includes them. 
 
 Dr. Whitby obferves, « It is not to be 
 
( 7' ) 
 
 <c wondered at that infants were not 
 <c baptized during John's miniilry; be- 
 <c caufe the baptifm thus ufed by John 
 <c and Chrift\ difciples, [viz. before 
 the institution of Chrijlian baptifni] " was 
 <c only the baptifm of repentance, and 
 " faith in the Mefiiah which was for 
 " to come ; of both which infants were 
 ct incapable." Annotat. in Matt. xix. 
 13, 14. He fays the fame in his Differ- 
 tation on Matthew xxviii. 19. 
 
 Turrettin, Divinity-Profeftbr at Geneva, 
 fays, John admitted none to baptifm but 
 fuch as confeiled their fins ; becaufe 
 his bufmefs lay in baptizing the adult y 
 &c. " Johannes ne?nine?n ad baptif- 
 u mum admittebat, nifi confitentem peccata 
 u fua, quia agebatur de adultis baptizandis, 
 " &c." Turret. Injlit. Vol. III. page 
 468. 
 
 How far this fentiment (that the 
 
( 7 2 ; 
 
 baptifm of John excluded infants, but 
 that yet they have a right to Chriftian 
 baptifm) is agreeable to fcripture, fhall 
 next be confidered. 
 
 / am, my Lord, 
 
 Tour Lord/hip's moft obedient 
 humble Servant. 
 
 LETTER 
 
( 73) 
 LETTER VI. 
 
 My Lord, 
 
 ¥, 
 
 Hoever will give himfelf the trou- 
 ble to look hack on the firft part of 
 thefe Letters, and read the texts pro- 
 duced concerning Johns baptifm, will, 
 I believe, perceive no footftcp in them 
 of his baptizing infants : nor is there any 
 declaration, or the Jeaft hint, that the 
 difciples of Chr'ifi, before his death, bap- 
 tized any but grown people. As Dr. 
 Whitby obferves, ** They only baptized, 
 w as John had done, into the faith of 
 <e the Mefliah which was to come j and 
 '* with that baptifm of repentance, which 
 <c prepared the Jews for the reception 
 " of his kingdom. — It is not therefore 
 il to be wondered, that they baptized 
 c< not thofe infants, who could not, by 
 ** an aclual repentance, prepare them- 
 
( 74 ) 
 
 " felves for the coming of that Mefliah, 
 *' who was then at hand." Whitby s 
 Dijfert. on Matt, xxviii. 19. 
 
 The difciples of Chrift, during his mi- 
 niftry on earth, as well as the difciples 
 of John, were very well acquainted with 
 the inftitution of baptifm ; for they them- 
 felves baptized great multitudes. The 
 Lord knew how the Pharifees had heard 
 that jfefus made and baptized more 
 difciples than John, though J ejus himfelf 
 baptized not, hut his difciples, John iv. 
 1, 2. But they adminiitered a baptifm 
 in which infants had no part. When 
 therefore our bleffed Saviour, after his 
 refurrection, inflituted his facrament of 
 baptifm, if infants were to be received to 
 it, " It cannot be doubted that he him- 
 " felf fufficiently declared this to his firft 
 " and immediate followers; which fuffi- 
 u cient and only authentic declaration 
 " muft appear in fome pafTage of the 
 " New Teframent." 
 
( 75 ) 
 
 There feems the greateft reafon h 
 expect Tome exprefs declaration on this 
 head ; becaufe, otherwife, men, who had 
 hitherro been ufed to exclude infants, and 
 to Jook upon them no way concerned in 
 the ordinance of baptifm, would be likely 
 frill to pafs them by, and not think of 
 them as coming within the reach of their 
 frefh commiflion. Men who, during 
 Johns miniftry, had already baptized an 
 infinite multitude of the adult only amongft 
 the Jews, would naturally conclude, on 
 their being fent forth to pradtife the fame 
 rite amongft the Gentiles, that with them 
 alfo the adult only were proper fubjects, 
 unlefs there appeared fomething upon the 
 face of their commiflion to teach them 
 otherwife. 
 
 The baptifm of infants being hitherto 
 uncommanded, concerning which God had 
 given them nothing in charge j it will 
 feem quite neceflary they fhould have 
 ibme plain, clear, determinate inftruc- 
 1 
 
( 7M 
 
 tions on this head ; efpecially and above 
 all in this fort of duty, which owes all 
 its obligation and all its virtue to pofitivt 
 command: I fay it will feem quite necef- 
 fary they fhould have fome plain, deter- 
 minate inftru&ions, if they were, for 
 the future, to give baptifm to perfons to 
 whom they had not been ufed, nor di- 
 rected to give it. 
 
 And this will feem yet more reafori- 
 able to be expected, if in procefs of time, 
 and where Chriftianity came to be the 
 eflabliflied religion, the firft completion 
 and cxprefs import of this rite were to 
 undergo fuch a change ', that, inftead of 
 being the fign of repentance towards God, 
 and faith towards our Lord Jefus Chrift, 
 in the party baptized; it fhould, univer- 
 sally, be admjniftered at an age and time 
 of life when the baptized know nothing 
 about repentance and faith. 
 
 This, my Lord, is actually the cafe in 
 
( 77 ) 
 all Chriftian countries. Baptifm is not, 
 as it was in the beginning, a fign of re- 
 pentance and faith in the perfon baptized. 
 Babes of a few days old know nothing 
 of thefe things : and yet thefe are, ac- 
 cording to all legal eftablijhments, the only 
 fubjecls of it, except, what happens very 
 rarelv, the baptifm of profelytes. 
 
 Let us now examine the paffeges of 
 the New Teftament, and fee whether 
 Jefus Chrift has by himfelf, or his im- 
 mediate followers, declared that infants 
 are the fu bj eels of this inilitution. 
 
 The firft account of baptifm as a 
 Chriilian ordinance is Matt, xxviii. 19: 
 Go ye therefore and teach all nations, bap- 
 tizing them into the name of the Father, 
 and of the Son, and cf the holy Ghoft. 
 Which commiiiion is, in St. Mark xvL 
 15, 16. thus exprened, Go ye into all the 
 • world, and preach the gofpel to every crea- 
 ture 1 he thai heluvsib and is baptized jbaU. 
 
(78) 
 
 be faved, but he that believeth not jhall be 
 damned. 
 
 The only difference in the accounts of 
 thefe two Evangelifts is, that Matthew 
 in his expreflion teach, [^a^rsvaccle, dif- 
 ciple] all nations, is more concife than 
 Marky who inftead of it fays, preach the 
 gofpel to every creature, he that believeth, 
 &c. 
 
 It may not be impertinent to obferve, 
 that the word in Matthew rendered [teach] 
 is not the word commonly rendered teach 
 in the New Teftament. The word com- 
 monly ufed is [$toot<7Ka'] which occurs 
 rery often : but the other word [>aS>m:/<y, 
 teach] in the baptifmal commiflion of 
 Matthew, is ufed only three times more 
 in all the New Teftament. Matt. xiii. 
 52. Every fcri be which is instructed 
 [[axSvtevSlk;] into the kingdom of heaven. 
 Matt, xxv ii. 57. Jofeph who alfo himfclf 
 
 WAS JESUS'S DISCIPLE [tpctSr.TVJJz iv 
 
( 79 ) 
 
 luo-a]. Acts XIV. 21. //^tf /^tfy iW 
 preached the go f pel to that city, and had 
 taught many [px§vTiv?avls<;]. They 
 did not barely preach the go/pel, but 
 taught (o effectually as to prevail on 
 many to become difciples, or believers. 
 This is the plain import of the original. 
 
 The common appellation of Chrijlian 
 believers, occurring in very numerous 
 pafiages of the New Teftament, is 
 \y.o&-f\ciC\ difciples. As this is the ufual 
 name of believers in Chrifl, we have the 
 verb of it in our Lord's commifiion, 
 where he bids his followers to go and 
 make converts to him throughout the 
 world. So that whereas pctS-rmva im- 
 plies teaching, full as much as the more 
 common word [«Ja««], the difference 
 is, that the former has a more precife 
 and determinate meaning; conveying to 
 the apoftles this idea, viz. So teach the 
 people, as to pcrfuade them to become 
 my difciples* 
 
(8o) 
 
 I do not diHike the rendering, difciple 
 all nations ; provided the idea of teach- 
 ing make a neceffary part of it, and that 
 difciple and baptize be not taken for {y- 
 nonymous terms, as fome make them, I 
 think, without any foundation in fcrip- 
 ture, or juffc criticifm. As in John iv. i. 
 pa&jlxq now Kat @u,7fl^ti contain two di/iind 
 ideas, viz. fuft to make difcipks, and 
 then to baptize them; fo Matt, xxviii. 
 19. fxaS^Woli, /Wli^lc*, exprefs the 
 fame two diftincl: ideas ; viz. make dif- 
 ciples, and baptize them. Firft convert 
 them to the faith of Chrift ; and when 
 that is done, baptize them *, 
 
 * " Ma-S-»?st/«v here is to preach the gtfpel to all not w 
 " ons, and to engage them to believe it in order to their 
 " prcfejjion of that faith by baptifm 5 as feems apparent 
 " (1) from the parelJel commiffion Ma r k xvi. 15. Go, 
 * c preach the go/pel to every creature ; be that believetb, and 
 f< is baptized, pall be faved. (2) From the fcripture no- 
 ■*' tion of a difciple, that being ftill the fame as a believer. 
 •* — I defire any one to tell me, how the apoflles couli 
 -" y.a.§*}iveiv, make a dijciple, of an Heathen, or unbe- 
 « iieving Jew* without being fAxSarut, or teachers u[ 
 
( 8i } 
 
 I fubmit thefe few remarks to your 
 Lordfhip's better judgment and lkill. 
 And if they are true, then, I fuppofe, 
 all that the apoftles could learn from the 
 conunijfion is, that whereas they had been 
 ufed before to teach the Jews, and to 
 baptize fuch only of them as profeffed to 
 receive and believe their doctrine ; they 
 were henceforth to enlarge their plan; 
 and, preaching to all forts of people, to 
 baptize thofe who believed their report. 
 So their commiflion exprefsly runs : Go ye 
 into all the world, and preach the gofpel to 
 every creature ; he that believeth [your 
 doctrine] and is baptized, &c. 
 
 Your Lordfhip initructs me to fay 9 
 u It cannot be doubted Jefus Chrift fuf- 
 " ficiently declared to his firft and im- 
 " mediate followers the whole of what 
 
 G 
 
 « them, whether they were not fent to preach to them 
 <•' that could bear] &c." 
 
 Wb'ubj'% Note on MaUju.vvu, 19, 
 
( 82) 
 
 < : he defigned fhould be underflood by, 
 
 « 6 or implied in this duty; for this being 
 
 *' a pofitive inflitution, depending en- 
 
 «' tirely upon his will, and not defigned 
 
 * c to contain any thing in it, but what he 
 
 * c himfelf fhould pleafe to affix to it; it 
 ¥, muft follow that he declared his mind 
 
 U. about it fully and plainly: becaufe 
 
 <c otherwife, he muft be fuppofcd to in- 
 
 " ftitute a duty, of which no one could 
 
 " have any notion without his inftitution, 
 
 •« and at the fame time, not to initrucl: 
 lc his followers fuffciently what that duty 
 
 I* was to be." 
 
 Now your Lordihip will fufFer me to 
 afk, where has Jefus Chrift declared his 
 mind, and declared it fully and plainly 
 that infants are to receive Chriftian bap- 
 tifm ? It may be feen plainly enough, 
 that he fent forth his apoftles to gather 
 a people to himfelf: to make difciples^ 
 converts, believers, in all nations ; and that 
 nothing hindered their being baptized, 
 
(«3) 
 
 if they believed. But with regard to any 
 part of the human fpecies not fo quali- 
 fied, is there not, I appeal to your 
 Lordfhip, an intire profound filenee? Is not 
 our Saviour's commiflion, far from de- 
 claring fully and plainly in favour of 
 children's baptifm, perfectly filent on this 
 head ? Does it fay more than this ; 
 make difciples, converts^ believers^ amongil 
 all nations, and baptize them ? 
 
 If our Lord's commiflion exprefTes no 
 more, then I obferve it is a rule readily 
 admitted, that a limited commiflion a- 
 mounts to a prohibition of the things not 
 therein contained, as in the cafe of an- 
 other pofitive inititution, circumcifion ; 
 the order, every man-child mail be cir- 
 cumcifed ; is, we all know, a prohibition 
 with regard to the female. 
 
 But if it fhould be thought there is 
 fome obfeurity in (o brief an account as 
 this of Matthew and Mark, the fubfiquent 
 
 G % 
 
( 24) 
 
 practice of the apoftles muft be owned 
 the beft and only authentic explanation 
 and comment on their matter's law. 
 This (hall be next confidered. 
 
 my Lord, &c. 
 
 LETTER 
 
LETTER Vlt. 
 
 Wi 
 
 E are now, my Lord, to confider 
 the praclice of the apoftles and firjl teacher s y 
 as the beft and only authentic "Comment 
 on their matter's law. 
 
 The firft mention of baptifm admini- 
 jlered after Ch rift's afcenfion is Acls ii. 
 38, 41, Then Peter f aid unto them, Re- 
 pent, and be baptized every one of you in 
 the name of Jefus Chriji for the remijjion 
 of fins ; and ye Jhall receive the gift of the 
 holy GkoJI. Then they that gladly 
 received his word were baptized. 
 
 There never was a better opportunity 
 for the apoftles to (hew, clearly and fully, 
 the whole of what they underftood by 
 Chriftian baptifm, than this recorded in 
 Acls ii, It was one of thofe great feftivals, 
 
(86) 
 
 when devout people were come together 
 at Jerufalem out of every nation under hea- 
 ven, and when the difciples received fuch 
 an effufion of the holy Ghoji as excited all 
 men's curiofity and aftonifhment. They 
 were all amazed and marvelled; and afked, 
 What meaneth this? Upon this, Peter 
 flood up with the eleven, and preached 
 Chrift to them fo effectually, that they 
 were pricked in the heart, and faid unto 
 Peter, and to the rejl of the apoflles, Men 
 and brethren, what ■ fiall we do ? Then 
 Peter faid unto them, Repent, and be bap- 
 tized, &c. for the promife is unto you and 
 to your children, and to all that are afar 
 eff, even as many as the Lord our God 
 jhall call. What was the effect and 
 confequence of this fermon ? It was 
 this; Then they that gladly received 
 his word were baptized: and the fame 
 day there were added unto them about 
 three thoufand fouls : and they continued 
 Jredfaftly in the apojlles doclrine and fel- 
 lozvjhip, and in breaking of bread and in 
 prayers. 
 
(87) 
 
 When thefe men under deep concern, 
 pricked in their heart, afk direction and 
 advice, faying, What Jhall we do? and 
 Peter inftrucls them to repent and he 
 baptized-, does he fay alfo, bring your 
 offspring to baptifm? Nothing of this: 
 but all that the hiftory relates is, They 
 that gladly received his word were bap- 
 tized', and the three thoufand fouls, who 
 were added at this time, continued Jled- 
 fajlly in the apojlles doclrine, and fellow* 
 fhip, and in breaking of bread, and in 
 prayers. This is in effecT: telling us how 
 many were baptized, viz. about three 
 thoufand, who continued Jledfajl, Sec, 
 
 Infants bear no part in this hiftory of 
 baptifm ; unlefs it be fuppofed that they 
 are included in verfe 39. For the PRO* 
 MISE is unto you, and to your children , 
 and to all that are afar off, even as many 
 as the Lord our God Jlmll call. 
 
 Upon this your Lordfhip will permit 
 
(88) 
 
 me to make two or three very obvious 
 remarks. 
 
 (i.) The PROMISE is not haptifm, 
 but exprefTed in the words immediately 
 foregoing, viz. Ye Jhall receive the gift 
 of the holy Ghost: a promife fo re- 
 markably fulfilled, as created aftonifhment 
 in St. Peter's auditory; and to the accom- 
 plishment whereof he invites their atten- 
 tion in the following words, verfes 16, 
 lj 9 &c. This is that which was fpoken 
 hy the prophet "Joel : — And it Jhall come to 
 pafs in the laft days, faith God, I will pour 
 out of MY SPIRIT upon allfiefh, Sec. 
 This promife, St. Peter tells his hearers, 
 they faw fulfilled in him and his brethren, 
 verfe 33. For Jefus being exalted to the 
 right hand of God, and having received of 
 the Father the PROMISE of th£ 
 holy Ghost, he hath Jhed forth this 
 which ye now fee and hear. 
 
 (2.) You and your children is nothing 
 more than you and your posterity 
 
( »9 ) 
 
 [tck nxvoi; vp»]. So in y^/->« viii. 29* 
 If ye were Abraham's children [t****] 
 ye would do the works, &c. Afls xiii. 
 32, 33. 27;* promife which was mad: 
 unto the fathers, God hath fulfilled the 
 fame unto us their children 
 [recratj. Matt, xxvii. 25. H/V todf be 
 on us and on our children [tbxix 
 »j/*a>»]. An imprecation which has mi- 
 raculoufly refted on them, and their de- 
 fendants, for almoffc feventeen hundred 
 years. 
 
 (3.) This promife takes place neither 
 in them nor their children, nor the Gen- 
 tiles (them that are afar off) but on con- 
 dition of their believing, expreffed in the 
 text by — as many as the Lord our God 
 Jhall call. 
 
 So that the word children here, has no 
 reference to the infantile ftate ; nor does 
 the promife mean baptifm. The learned 
 Doctors, Hammond and ff^hitby, though 
 they have both written in favour of in- 
 
( go J 
 
 fa nt- baptifm, conclude this text is nothing 
 
 to the purpofe. The words of the firft 
 
 are, " H any have made ufe of that very 
 
 « unconcludent argument [the prc?nife is 
 
 <c made to you, and to your childeen'] I 
 
 " have nothing to fay in defence of them. 
 
 " I think the word children there, is 
 
 4C really the pofierity of the Jews, and 
 
 " not peculiarly their infant-children." 
 
 Refol. 6 %. Edit. i2mo. P. 256. Seel. 
 
 81. And JVhitby, " Thefe words will 
 
 c not prove a right of infants to receive 
 
 8 baptifm : the prc?nife mentioned here 
 
 * being that only of the h:ly Ghoft, men- 
 
 % tioned verfes 16, 17, 18. 2nd fo re* 
 
 c lating only to the times of the mU 
 
 f raculous erFulion of the holy Ghoft, 
 
 c and to thofe perfons who, by age* 
 
 ' were made capable of thofe extra:rdi- 
 
 e nary gifts." Annot. in Acls ii. 38, 39. 
 
 The next adminiftration of baptifm is 
 in Acls viii. The fuccefs of the gofpei 
 at Jerufalem raifed the envy and it 
 ment of the unbelieving /uw; fo that^ 
 
(9' ) 
 
 verfe I. there was a great perfecuiion agalnjl 
 the church which ivas at Jerufalcm, and 
 they were all fcattered abroad, &c. Upon 
 this difperfion, Philip went down to the 
 city of Samaria, and preached Clrrifi unto 
 them ; verfe 5. And when they believed 
 Philip, preaching the things concerning the 
 kingdom cf God and the na?ne cf Jefus 
 Chrijl, they were baptised, both men 
 and women. Then Simon hi 'mj "elf be- 
 lieved alfo, and — was baptized, verfes 
 12, 13. 
 
 Here likewife nothing is to be found 
 but the baptifm of profefied believers. 
 The hiftory is fo particular and exact, 
 as to ment/on men and women : but there 
 it flops. Had the facred hiftorian been 
 a little more explicit, in a matter wherein 
 your Lordfhip knows full well, and readily 
 owns, we can know nothing but from plain- 
 declaration, and are lead of all left to our 
 own reafonings ; had he, I fay, been a 
 little more explicit, and faid, mm, women, 
 aad children , if the fact were really fo -, i: 
 
( 9> ) 
 
 would have prevented much doubt and 
 controverfy. But, as in this fame chap- 
 ter, when he relates Saul's committing 
 men and women to prifon, we naturally 
 conclude, the perfecutor's rage did not go 
 fo far as to imprifon their infants-, (at 
 leaft there is nothing on which to reft a 
 belief that he did) fo from his flopping 
 at men and women in his account of bap- 
 tifm, it leems, he could go no further, 
 and fays nothing of the baptifm of their 
 infants, becaufe he knew nothing of it. 
 
 The writer of the Ads is careful to 
 make exprefs mention of children in an 
 hiftcrical fact of much lefs confequence, 
 when children were really part of the 
 company. Thus Acls xxi. 5. They all 
 brought us on our way, WITH WIVES 
 and children, till we were out of 
 the city. We may obferve in another in- 
 fiance or two, how carefully the fcripture 
 mentions children, when they are parties 
 concerned. Matt. xiv. 21. They that 
 had eaten were about five thoufand ?nen 9 
 
 3 
 
(93) 
 
 lefide WOMEN AND CHILDREN [*«i&^, 
 little children]. And in the next chapter, 
 which records another miracle of the like 
 fort, Matt. xv. 38. They that did eat were 
 four thoufand men, beside women and 
 children [»« l Ji«i', little children, in- 
 J "ant s.] 
 
 Thefe miracles, of feeding fo many 
 thoufand men, from fuch fcanty provi- 
 fion, would have been funiciently great 
 and illuftrious, without the additional cir- 
 cumftance of women and children : but as 
 they were parties concerned, they are 
 mentioned. 
 
 And is it not a little ftrange, my Lord, 
 that wc no where find children mentioned, 
 not once mentioned, if it were the apoftles 
 cuitom to baptize them with their parents ? 
 Thefe fervants and apoftles of Chrift, we 
 have already obferved, were no ftrangers 
 to baptifm before the death of their ma- 
 iler. They knew it, and practifed it in, 
 John's time. But to whom did they adrafa 
 
( 9+) 
 
 nifter it ? To the adult only, not to them 
 and their Infants* If afterwards they were 
 to underfbnd and praclife this rite fo dif- 
 ferently from what they had jujl before un- 
 derftocd and praclifed -, if they were to 
 baptize, not only the profeiTors of repent- 
 ance and faith, but their offspring too 3 
 may we not expect to find fuch difference 
 £xprejfed y either in their Lord's commiffion, 
 or in the authentic account of their 
 practice, who baptized in obedience to 
 his command ? But if neither Chrift nor 
 his apoftles have declared infant-baptifm, 
 how (hall we know it to be their mind ? 
 
 The next baptifm is that of the eunuch, 
 Jels viii. 36, 37, &c. who received it on 
 this profeffion of faith — I believe that Je- 
 fus Chrift is the Son of God, verfe 37. A 
 noble monument of the fimplicity of the 
 firft times ! What a world of ftrife and 
 mifchief would have been prevented, if 
 the church had never departed from it ! 
 As an eminent writer remarks) " It was 
 
(95 ) 
 ? c never well with the chriftian church, 
 " fince it began to be a matter of fo much 
 " fubtilty and wit for a man to be a 
 ct true chriftian." The multitude of ar- 
 ticles fince invented, and framed by art 
 and man's device, are, as one fpeaks, 
 " Cobwebs that intangle and catch harm- 
 " lefs flies, but the wafps break through." 
 They are only confeientious and thinking 
 men, that is, men the moft able and dif- 
 pofed to ferve the caufe of religion and 
 virtue, that are, or can be incommoded 
 and diftrefifed by thefe things. Men of 
 no thought, and of no corifcience, or of 
 flexible and pliant ones, will mbferibe 
 whatever the impofer (hall pleafe to en- 
 join. 
 
 Acls ix. iS. relates the baptifcri of St. 
 Paul only. In the next chapter we have 
 the baptifm of Cornelius and his friends. 
 Cornelius is faid to be one that feared God, 
 with all his houfe, ver. 2. The jewifti law 
 fo prohibited communication with the 
 Gentiles, that St. Peter, the meflcnge'f of 
 
( 96 ) 
 
 God to the Centurion, had a particular 
 revelation to remove his fcruples, and to 
 convince him, he might freely go unto 
 the Gentiles. In expectation of this im- 
 portant vifit from the apoftle, Cornelius 
 had called together his kinfmen and near 
 friends, verfe 24. 
 
 When Peter was come into the Cen- 
 turion's houfe, he found many that were 
 come together, verfe 27. Cornelius, in be- 
 half of thefe, and of himfelf, thus addreiTes 
 the apoftle, Now therefore are we all here 
 prefent before God, to hear all things that 
 are commanded thee of God, verfe 33. 
 
 This aiTembly of Gentiles were fo well 
 difpofed to receive the gofpel, that, while 
 Peter was fpeaking, the Holy Ghofl fell on 
 all that heard the word, verfe 44, to the 
 great furprize of the Jewifh chriftians, 
 v/ho were ajlonifoed, as many as came with 
 Peter, hecaufe that on the Gentiles alfo was 
 poured out the gift of the Holy Ghofl, For 
 
( 97 ) 
 
 they beard them fpeak with tongues, verfes 
 45> 46. 
 
 When Peter faw this great effect on his 
 audience, he faid, Can any man forbid wa- 
 ter that thefe Jhould not be baptized, which 
 
 have RECEIVED THE HOLY GHOST, 
 
 a s well as we ? And he commanded them 
 to be paptlzed in the Name of the Lord. 
 Whom does he command to be baptized ? 
 All that heard the word, and had received 
 the Holy Ghojl. 
 
 I have been thus particular in noting 
 the family and friends of this devout man, 
 to fee if there be any trace of infants hav- 
 ing a part in this'hiftory. 
 
 But {till we find not the moft diftant 
 hint, much lefs, what your Lordfhip re- 
 quires in a pofitive inftitution, a plain and 
 full declaration, that children are fubjects 
 admitted to chriftian baptifm. 
 
 1 am, my Lord, &c. 
 
 H LETTER 
 
LETTER VIII. 
 
 My Lord, 
 
 J[ Have only one thing more to remark 
 on the hiftory of Cornelius. The people 
 called £hiakers are of opinion, that the 
 baptifm of the Spirit is the alone chrijlian 
 haptifm^ and the baptifm of water be- 
 longed only to the difperrfation of John. 
 But in the cafe of Cornelius we have an 
 inftance under the chrijlian difpenfation, 
 and upon the call of the Gentiles to the 
 faith of the gofpel ; wherein it appears the 
 apoftle Peter is fo far from concluding 
 that the baptifm of the Spirit renders that 
 of ivater unneceiTary, that he infers directly 
 the contrary, viz. No man oug-ht to be 
 againft their baptifm in water, becaufe 
 they had, previoufly, received the bap- 
 tifm of the Holy Ghofl. Their baptifm 
 with the Holy Ghoft was the proof and 
 
( 99 ) 
 
 reafon of their right to the ba^tifm of 
 water. 
 
 It remains to enquire, whether the bap- 
 tifm of houjholds, mentioned in feveral 
 pafTages of fcripture, does not prove, or 
 fuppofe the baptifm of infants ? We read, 
 that Lydia was baptized, ANDHERHOUS- 
 hold, Acts xvi. 15. — that the jailor was 
 baptized, and all his, ver. 33. and 
 that Paul baptized the houshold of 
 Stephanas, 1 Cor. 1. 16. 
 
 Upon this your Lordfhip will pleafe to 
 indulge me thefe few plain obfervations. 
 
 (1.) It is certain the word houfe, or 
 houjhold, is often ufed where none are 
 meant but fuch as are come to years of 
 underftanding. For example, Luke xi. 17. 
 A houfe divided againjl a houfe, Sic. John 
 iv. 53. Hwifelf believed, and his whole 
 house. Ads ii. 36. Let all the 
 house of Ifrael know affuredly, that God 
 
 H 2 
 
( 100 ) 
 
 hath ?nade that fame Jefus, &c. Acls xviii. 
 8. Crifpus — believed on the Lord, with 
 all his house. Tit. i. ii. Deceivers, 
 zvho fab-vert whole houses, teaching 
 things they ought not. Confequently, 
 
 (2.) To infer it as facl, that infants 
 were baptized, as being part of the houfe, 
 is fuppofing, and taking for granted, not 
 proving the matter in queftion. 
 
 (3.) Of the three examples of houf- 
 holds baptized, it is exprefsly faid of one, 
 [the jailor's] that Paul and Silas fpake 
 the word of the Lord to him, and to all 
 THAT WERE IN HIS HOUSE : and that 
 he believed in God, with all his house, 
 ABs xvi. 32, 34. 
 
 If all the families in Great Britain were 
 obliged to take an oath of allegiance ; 
 any man who fhouH hereafter read our 
 hiftory, would make a very wrong in- 
 ference, if he fhould, merely from the 
 word families y or houfoolds, conclude r 
 
( 101 ) 
 
 this oath was adminiftered to children ; 
 though they are very capable of the out- 
 ward and vifible fign, which is only kif- 
 Jing the book. " I think it unreafonable, 
 " fays Dr. Hammond, that the apoftle's 
 * c bare mention of baptizing his houfoold, 
 " i Cor. i. 16. fhould be thought com- 
 <£ petent to conclude, that infants were 
 44 baptized by him, when it is uncertain, 
 * c whether there were any fuch at all in 
 ** his houfe." Refil, fix §u. P. 274. 
 
 Edit. 127220. 
 
 Thus, wherefoever we meet with the 
 facrament of baptifm, whether amongft 
 "Jezvs or Gentiles, whether adminiftered 
 by John, or the difciples of Chr'ifl;, from 
 the gofpel of Matthew, where it firft oc- 
 curs, to the epiftles of St. Peter, where 
 we find it laff, there is, from the begin- 
 ning to the end, a total profound Jilenct 
 concerning the baptifm of infants. 
 
 And can we, my Lord, bring fubftan- 
 tial proof out of this univerfal void? Is 
 
( ica ) 
 
 an entire perfect Jilence a fufiicient decla- 
 ration that our children are to receive 
 this ordinance ? I am entirely of your 
 Loruihip's opinion, " that this being a 
 " pofitive inftitution, it muft follow our 
 " bleffed Lord declared his mind about it 
 " fully and plainly" 
 
 I may venture to afTure your Lordfhip, 
 I have no interejl to ferve by retaining 
 my prefent opinion: and it will give me 
 a fincere pleafure to difcover the text or 
 texts, where it is declared this inftitution 
 belon°;eth to children. 
 
 o 
 
 Whoever {hall do the kind office to 
 fhew me from fome authentic declaration 
 of the New Teftament, that infants were 
 baptized, I promife him to be much more 
 fpeedy in writing a retractation, than I 
 have been to let down my reafons, at leaft 
 what appear reafons to me, for differing 
 in this point from the generality of my 
 fellow- chriftians. 
 
( I0 3 ) 
 
 Does not the very laft pafTage of the 
 New Teftament, which makes mention 
 of baptifm, viz, I Pet. iii. 21. require 
 fuch a condition of its efficacy, as chil- 
 dren are utterly incapable of? The like 
 figure ivhereunto, even baptifim^ doth alfio 
 now five us -, not the putting away the filth 
 of the fiejby but the answer of a 
 
 GOOD CONSCIENCE TOWARDS GoD. 
 
 The infant, of a week, month, or year 
 eld, is merely paffive, and might, where 
 there is water enough for the purpofe, 
 have the filth of the ftefh wafTied away 5 
 but what fhal! we fay to the anfiver ofi a 
 good confidence? without which qualifica- 
 tion, St. Peter afTures us, baptifm is not 
 faving. How mall we find a good con- 
 fcience in a creature that is not yet a mo- 
 ral agent ? that can do neither good nor 
 evil ? 
 
 The Catechifm fays, There are two 
 fiacraments ordained by Chrijl in his churchy 
 as generally necejfiary to falvation^ viz. Bap- 
 
( io4 ) 
 iijm and the Lord's Supper. Now becaufe 
 the New Teftament is as filent on bap- 
 tifrn, as the Lord's fupper, for children ; 
 it may, I think, be fairly concluded, the 
 want of baptiim does not prejudice their 
 falvation, any more than the want of the 
 Lord's fupper. 
 
 There was a time, your Lordfhip well 
 knows, when it was the general practice of 
 the chrifiian church to give the Lord's 
 fupper to children ; grounded on a mi- 
 ftake of that fctipture, Except ye eat the 
 flsfi) of the Son of 'man , and drink his bloody 
 ye have no life in you. The fame notion 
 ofabfolute and univerfal neceffity, I fup- 
 pofe, led chriftians to baptize their chil- 
 dren. No lefs a man than St. Auflin 
 taught, and ftrenuoufly maintained, that 
 infants unbaptized were adjudged to ever- 
 la/ling punijbments, Grot, in Matt. xix. 14. 
 
 Men's opinions of the ritual parts or 
 religion foon began to run extravagantly 
 
( ios ) 
 
 high *, and ftill do To, far beyond the 
 fimplicity of the gofpel : as if there were 
 in the things themfelves, without refpect 
 to the moral and fpirituul qualifications 
 of the receiver, a certain inexplicable 
 charm , to defend us from our ghoftly en- 
 emy, and afcertain falvation. And this 
 wrong notion, cf the abfolute neceflity 
 of ceremonial obfervances, has been a 
 very powerful engine in the hands of 
 men aiming at fpiritual dominion, to en- 
 flave their neighbours minds and confci- 
 ences. In popifh countries, the character 
 of a p-'iefi muft be of the higheft im- 
 portance, when the people are taught, 
 there is no poifibility of going to heaven 
 without the facraments, and that he onlv 
 is qualified to adminiiter them. 
 
 I doubt, my Lord, we of the Prote- 
 
 * The necejfity of the Lord's Supper for infants was 
 taught by the content of the eminent fathers of fome 
 age?, without any opposition from any of their contem- 
 poraries : and was delivered by them not as doctors, but 
 a: vntiffffa, not as their own opinion, but as apoflolic 
 tradition. Chilling. P. 15a. Edit. 1. 
 4 
 
( IP6 ) 
 
 ftant religion are not quite clear in this 
 matter; and that we view pofitive infti- 
 tutions in fomewhat the fame wrong 
 light, when, on the child's illnefs, we 
 are in the utmoft hurry to fend for the 
 minister, and think the innocent babe 
 fuffers an irreparable lofs, if it expire be- 
 fore it be chriftened. Is not this a 
 ftronger attachment to rites and cere- 
 monies, and laying more flrefs upon 
 them, than even the Jews themfelves 
 did ? For, as they were not to circum- 
 cife their children till the eighth day, fo I 
 fuppofe they were in no pain for want of 
 the ordinance to thofe who died under 
 that age. Nay, as has been obferved in 
 the former letters; the rite was intirely 
 dropt, and laid afide for no lefs than forty 
 years, when, in the wildernefs, the ufe 
 of it became inconvenient. 
 
 1 recollect on this occafion a remark- 
 able pafTage concerning the learned Mr. 
 Dodiuelly as related by the worthy bifhop 
 
( 107 ) 
 tf JVinchefter, in his memoirs of Dr. Clarke. 
 " Mr. Dodwell, fays his lordfhip, in or- 
 " der to exalt the powers and dignity of 
 " the priejlhood, endeavoured to prove, 
 " that the doctrine of the foul's natural 
 " mortality, was the true and original 
 *• dodlrine ; and that immortality was 
 " only a baptifm conferred upon the 
 ct foul by the gift of God, through the 
 " hands of one fett of regular ordained 
 M clergy." 
 
 Is there no appearance of a fimilar 
 extravagance in their notion of baptifm, 
 who, in all hafte, muft have the minifter, 
 if the child happen to be ill, before the 
 convenient time of its baptifm comes ? 
 Doth not this create a ftrong fufpicion, 
 that the bulk of our people look upon 
 immortal happinefs as conferred in baptifm, 
 through the hands of the clergy ; and 
 imagine this immenfe privilege and blef- 
 fing would otherwife be loft ? * 
 
 * Dr. William Wijhart, late principal of the college 
 •f Edinburgh, laments the grofs fuperftition into which 
 
( io3 ) 
 
 111 the days when infant- communion. 
 •was the univerfal praclice^ it would 
 doubtlefs hare been thought a great in- 
 jury to deny children the communion of 
 faints. But the church having been long 
 perfuaded that it has no fcripture-foun- 
 dation, has laid it afide, and would now 
 be as much furprized to fee infants brought 
 to the communion, as fhe then would have 
 been to fee them excluded *. 
 
 The truth feems to be this : the fcrip- 
 iure being as entirely iilent on the bap>- 
 tifm as the communion of infants ; and the 
 
 the world is fallen concerning baptifm, in the following 
 words, "Is a new new-born child iveak? — A mini- 
 ster muft be got in all hade to perform a certain cere- 
 mony upon it, which they call chriftening it — the thing 
 jnuft be done — to dvt the infant from hell ! Strange ! 
 that ever men under the advantages of the light of the 
 .gofpel mould here fink into fucb notions of God and re- 
 ligion !" See his Difcourfes on feveral Subjects. Printed 
 /or Millar, p. 95, loo. 
 
 * Our accounts of the Greek Church inform us they 
 flill give the Lord's Supper to children. 
 
( i°9 ) 
 perfonal qualifications of repentance, faith, 
 and a good confcience being full as ftrongly, 
 at leaft, required for baptifm, as felf exa- 
 minathn, and other perfonal acts and qua* 
 lities for the Lord's Supper, they have no 
 concern in either of the two facraments : 
 nor ought it to be thought any more an 
 injury, to withhold our children from bap- 
 tifm, than from the Lord's Supper. 
 
 And I think it no difficult tafk to prove, 
 that every objection that lies againft their 
 being admitted to the co?nmunion, lies 
 alfo againft their being admitted to bap- 
 tifm. 
 
 I keep, my Lord, this one plain fimple 
 poifit in view j that pofitive inftitutions 
 owing ail their obligation to cxprefs com- 
 ma?td y and there being rw command for 
 the baptifm, any more than the commu- 
 nion of infants, the New Teftament in- 
 tended neither of the facraments for them. 
 
 The catecbifm, which ts confidered as 
 
( 1*0 ) 
 
 a plain fummary of chriftian principles, 
 teaches with no lefs evidence of truth, 
 that of perfons to be baptized is required 
 repentance, whereby they forfake fin ; and 
 faith, whereby they fteJfadly believe, &c. 
 than it does on the Other facrarnent ; that 
 they who come to the Lord's S, upper are 
 required to examine themfehes, &c. As 
 to the promife otfureties, on which ground 
 infants are baptized, might they not full 
 as well be received to the holy communion 
 upon the fame foundation ? May not fure- 
 ties as well promife, they fhall examine 
 themfelves, they {hall ftedfaftly purpofe, 
 &c. as that they {hall repent ? The 
 world is obliged to your Lordfhip for the 
 following initruclion; and I would f 
 God we may learn it, viz, that nothing 
 can remedy our miftakes on fubjects of 
 this nature, c< but perfuading Chriftians 
 " to have recourfe to J ejus Chrijl, and to 
 " thofe to whom he himfelf declared what 
 " his defign was in this inftitution." 
 Plain Account, p. 6. 
 
( Hi ) 
 
 If then infants, for want of repentance 
 and faith in themfelves, be authorized to 
 receive baptifm on promife of their Jure- 
 ties, Chriit or his apoltles mufr. have de- 
 clared this. If they have, where is it? 
 Is not the affair of iureties entirely a fup- 
 plcment of our own ? But " in the mat- 
 44 ter, my Lord, of an inftituted duty, (or 
 u a duty made fo by the pofitive will of 
 44 any perfon) no one can be a judge 
 44 but the inflitutor himfelf, of what he 
 44 defigned mould be contained in it; and 
 becaufe, fuppofing him not to have 
 fpoken his mind plainly about it, it is 
 iinpoflible that any other perfon (to 
 whom the in/litutor himfelf never re- 
 44 vealed his defign) mould make up that 
 44 defect : all that is added therefore to 
 44 Chrift's inftitution, as a necefTary part 
 44 of it, ought to be efteemed only as 
 44 the invention of thofe who add it : and 
 " the more there is added, (let it be done 
 44 with never fo much foleinnity, and never 
 44 fo great pretences to authority) the tefe 
 
 4 
 
( m ) 
 
 i{ there is remaining of the fimplicity of 
 
 ** the inftitution as Chrljl himfelf left it. 
 
 « I am the more folicitous to obferve 
 
 " this, and to imprefs it upon the minds 
 
 cc of Chri/lians, becaufe it is the only thing 
 
 " that can either prevent or cure the mi- 
 iC Jlakes of many fincere Chrifiians upon 
 
 6C this fubjecV' Plain Account, p. 5, 6. 
 
 / am, 
 
 my Lord % &V. 
 
 LETTER 
 
LETTER IX, 
 
 My Lord, 
 
 X HERE are fundry pafiages of fcrip^- 
 ture commonly thought to countenance 
 infant baptifm, which therefore muft be 
 confidered. Mark x. 13, &c. They 
 brought young children to Chrifl, that 
 he Jhould touch them; and his difciples re~ 
 buked thofe that brought them. But when 
 Jefus faw it, he was much difpleafed, and 
 faid unto them, Suffer the little children to 
 come unto me, and forbid them not; for of 
 fuch is the kingdom of God. Verily I fay 
 unto you, whofoever jhall not receive the 
 kingdom of God as a little child, he Jhall not 
 enter therein. And he took them up 
 
 IN HIS ARMS, PUT HIS HANDS UPON 
 THEM, AND BLESSED THEM. TfaJS 
 
 hiftorical fact we have in three of the 
 
 I 
 
( "4 ) 
 JEvangelifts. St. Matthew fays, Little 
 children were brought to Chriji, that he 
 
 JboulfL PUT HIS HANDS ON THEM AND 
 
 pray. Mark and Luke fay, they were 
 brought unto Chrifl that he Jhould TOUCH 
 them. And what did Chrifl do unto 
 thefe children? He laid his hands on them\ 
 St. Matt, xix\ 15. He took them up 
 in his arm^ put his hands upon tbem, and- 
 blejjed thcm 9 faith St. Mark, 
 
 There is no difficulty, my Lord, in 
 thefe words. We are exprefsly told, the 
 children were brought unto our Saviour^ 
 for the benefit of bis blejfing and prayers ; 
 attended with the ufual ceremony of impa- 
 ction of hands: for in this manner holy 
 men were ufed to blefs 9 or pray for a bif- 
 fing on others. The cuftom is as ancient 
 as the time of the patriarch Jacob ; who 
 called for Jcfepns two fons Manaffeh and 
 Ephraim, that he might blefs them, and 
 he put his right hand upon Ephraim's 
 bead,. and hi3 left hand upon Manajfih'%- 
 
( »s ) 
 
 head, and he faid, God blefs the lads$ 
 Gen. xlviii. 
 
 Here is the very fame tranfaclion, as 
 that we have under confideration : Jacob 
 called for his grandchildren, that he might 
 blefs them, by impofition of hands and 
 prayer. Chri/l, in like manner, called for 
 the children, (whom his difciples would 
 .have fent away) that he might blefs them, 
 by impofition cf hands and prayer. 
 
 , Can your Lordfhip perceive any thing 
 concerning the chriftian rite of baptifm 
 -given to thefe children? Is it faid they 
 were brought for that purpofe, or that 
 Chrifb baptized them? No fuch thing; 
 your Lordfhip will as foon find baptifm 
 given by Jacob to the lads whom he 
 blefTed, and prayed for ; as in this hiftory 
 of the New Telrament, of ChrifVs blef- 
 fing and praying for the children. 
 
 No doubt, the prayers of pious per-* 
 fons may fucceed for a blefling upon in- 
 
 I 2 
 
f »6 ) 
 
 feats, or others ; and if the fervent prayer 
 of a righteous man avails much, how 
 much more the prayer of Jefus Chrift I 
 Let us follow him in praying for our 
 children : but if we will baptize them too, 
 Chrift affords us no example of this in 
 the paflage under consideration. 
 
 But is not the baptifm of infants implied 
 in thefe following words ? Except a man 
 be born of ivater and of the fpirit, he can- 
 not enter into the kingdom of God, John 
 iii. 5. According to the original it \s% 
 except any one be born, c5V. [««v p» T , 5 ]. 
 2f there be any proof here, k lies in the 
 indefinite word [ti?] any one: but this 
 word occurring in paflages without num- 
 ber, where infants cannot poflibly be in- 
 tended ; no evidence arifes merely from 
 the ufe of it. A few examples will fuf- 
 ficc out of this fame Evangelift. -St. 'John 
 vii. 17. If any man^ [r t ?, anyone] will 
 do his willy &c. ver. 37. If any man [tk, 
 any one] ihirjl, let him come to me, &c. viii. 
 51. Jf a man [tk, any one] keep ?ny fay- 
 
( "7 ) 
 
 ir/g, Sec. xi. 9, 10. If any man [n?, any 
 one] walk in the day, he jlumbleth not--' — <* 
 hit if a man [tk, any one] walk in the 
 night, &c, xv. 6. If a man abide not in 
 me [ixv pn-rift except any one]. But it 
 may be replied, the nature of the fub- 
 jects here plainly guides us to limit the 
 indeterminate words [any one] to fuch as 
 are come to years of understanding. In 
 like manner, I fay, the whole doctrine of 
 baptifm guides us to limit thefe very fame 
 words to perfons come to years of under- 
 flanding. The mere word [tk] is too ge- 
 neral and indefinite to prove any thing in 
 this matter. 
 
 It may be further obferved, that as chri- 
 ftian baptifm was not yet inftituted ; fame 
 good expofitors underftand this paflage, 
 viz. born of water and the fpirit, not of 
 baptifm, but of the influences of the fpi- 
 rit only : except a man be born of the 
 deanfng fpirit. So Grotius, who fays, 
 here is the figure h ow Jta*. And Cakiin^ 
 
( ii8 )• 
 
 one o£ the beft expofitors of his day, ob~ 
 ferves, " to talk to Nicodemus of baptifm 
 f* would be premature : the defign of 
 " Chrift here is to exhort him to regene- 
 ** ration, and newnefs of life." 
 
 But if baptifm be here intended, it is 
 paraphrafed with much good fenfe by Dr. 
 Clarke, in the following words. " I did 
 * ! not mean a new birth in a natural, but 
 " in a moral ferSe; that a man mud: be 
 4< entirely changed from all the corrupt 
 " opinions he has before entertained ; and 
 .•* from whatever wicked practices he has 
 *' formerly been guilty of, and enter 
 " upon a perfectly new courfe of life : 
 *f that he muft be baptized into the 
 * c profefiion of the true courfe of religion ; 
 «< and that, fuitably to this obligation, he 
 "muft be thoroughly purified from all 
 " worldly and carnal lulls, and muft 
 cc univerfally conform himfelf in mind 
 (i and life to obey all the holy precepts 
 cc of that religion, under the guidance 
 '* and afTiftance of the Divine Spirit, 
 
( i>9 ) 
 4c which God will be always ready to 
 46 bellow on thofe who fmcercly defire to 
 * c obey his commandments. This, I fay, 
 u is neceflary in order to a man's attain* 
 f* ftig'Cterna] life; and without this, he 
 <c can never enter into the kingdom of 
 " God." 
 
 This was doctrine very neceflary to 
 Nicodemusy a man of the Pharifees, who 
 were infinitely fcrupulous about exiernals y 
 but great Grangers to i?:ivard, fubftantial 
 religion. 
 
 There are two other palTages produced 
 in proof of infant baptifm. i Cor. vii. 14. 
 Elfe were your children unclean^ but now 
 are they holy. Rom. xi. 16. If the 
 root be holy, fo are the branches. Lam 
 very willing that children fhould be as 
 holy as the molt benevolent perfon pan 
 wifh them. I have no manner of incli- 
 nation to lay a {tain on that innocent age, 
 which our bleiTed Saviour was fo remark- 
 ably inclined to point out to us, as the 
 3 
 
( 120 ) 
 
 tmblem and /ample of that fimplicity and 
 purity neceflary to all his difciples. But 
 as here is not a word about their bap- 
 tifm 9 we ftill, my Lord, remain quite de- 
 ftitute of that plain and full declaration , 
 which your Lordfhip requires for the 
 fupport and warrant of a pofitive injli- 
 tut ion. 
 
 But no argument is received more rea- 
 dily than this : Baptifm comes in the 
 room of Circumcifron : children were cir- 
 cumcifed, and therefore are to be baptized. 
 My Lord, I muft beg leave to hold faft 
 the found words you have taught me. " If 
 4C this be fo, Chrift or his apoftles have 
 ct declared it." And where is the paf- 
 fage of fcripture, which inftrudls us that 
 baptifm comes in the room of circumci- 
 fion? The New Teftament fpeaks very 
 copioufly of circumcifion as a rite aba- 
 lified; the retention whereof, far from 
 being ferviceable, would be mifchieuous ; 
 therefore it was a happinefs to \sfrtie 
 
( I" ) 
 
 from it ; but no where, that I can find, 
 does the fcripture fay, or To much as hint, 
 that baptifm comes in its place. 
 
 In the apoftles days, the chriftians con- 
 verted from Juadifm were exceedingly in- 
 clined and zealous to incorporate circum- 
 cilion with chriftianity. Their zeal in 
 this matter became very troublefome to 
 the churches. What method do the 
 apoftles take to remedy this evil ? Do 
 they ever inftruft them that they need not 
 be Co tenacious of one pofitive rite, fince 
 another was appointed in its ftead ; to be 
 adminiftered to the fame perfons of the 
 fame age r Such an obfervation would 
 have been very much to the purpofe ; 
 and the moft likely that could be to 
 give the judaizing chriftians fatisfaclion ; 
 and therefore, I fuppofe, the apoftles 
 would have taken this method, if the fact 
 were really fo, that baptifm was fubfti- 
 tuted in the room of circumcifion. But 
 do they go this way to work? Nothing is 
 
 3 
 
t 122,) 
 
 to be found of it in all their reafomngs 
 to diiluade christians from circumcifion. 
 
 They warn chriftians that the zealots 
 for circumcifion were fubverters of mens 
 fouls, Acls xv. 24. That circumcifion 
 availed not unto j unification ; whether that 
 rite be conftdered as derived from Mofes 
 or from Abraham, Rom. iv. But, that if 
 they were cireumcifed, Chrlji fiould profit 
 them nothing. Gal. v. 2. 
 
 This is the way they treat that Old- 
 Teftament rite : as a ufelefs, burthen- 
 fome, injurious ceremony. But they ne- 
 ver go about to foften the Jews, by telling 
 them that chriftianity has another rite in 
 its Jlead. And yet this way of dealing 
 with them is not more foft, than it was 
 likely to have proved effectual; if it were 
 fo, that bap/ifm is the fubftitute of cir- 
 cumcifion. Now becaufe the apoftles 
 never talk in this ftrain, it feems natural 
 to infer they never thought fo. 
 
( i2 3 ) 
 
 I know but of one pafTage in "all the 
 New Teftament, that has been offered in 
 fupport of the opinion, that baptifm 
 comes in the place of circumcifion, and 
 that is, ColoflT. ii. u, 12. In whom al/o 
 ye are circumci/ed with the circumcifion mads 
 Without hands, in putting off the body 0/ }he 
 /ins o/the fiejh y by the circumafim of Chrifl : 
 buried ivith him in bapti/m, &c. 
 
 For the right undemanding of this 
 paflage, it will be needful to obferve ; 
 that the CcIoJJians, as other churches of 
 the Gentiles, were in danger of being 
 /educed to the obfervance of circumcifion. 
 To guard them againft this danger, the 
 apoftle here tells them, they had received 
 the internal and fpiritual circumcifion, 
 made without hands, in putting off the 
 body of the fins of the flefh: cenfe- 
 quentlv the literal circumcifion was not 
 neceflarv, and the judaizing chriftians 
 troubled them with a groundlefs cen- 
 tre verfy. 
 
( «*) 
 
 'St. Paul teaches the fame doctrine in 
 other places : thus, Ro?n. ii. 28, 29* 
 For he is not a Jew which is me out- 
 wardly; neither is that circumcifion 
 which is OUTWARD in the F L E s H ; 
 hut he is a Jew which is one inwardly j 
 and circumcision is that of the 
 HEART, in the spirit, not in the let- 
 ter , whoje praifi is not of men r but of 
 God. 
 
 This inward, fpiritual circumcifio** 
 being alone to be regarded, he calls the 
 jewifli zealots the Concifton, and fays that 
 we Chriflians are the circumcijion, which 
 worfhip God in the fpirit, £sfc. 
 
 The apoftle, in the place under confix 
 •deration, doth not call this fpiritual cir- 
 cumcifion. haptifcn; but, being renewed 
 in the fpirit of their mind ; having re- 
 pentance towards God, and faith in our 
 Lord Jefus Chrifr. ; in conference of this, 
 they were baptized. Thus they had the 
 
( 125) 
 
 outward and vljible fign of Inward and f pi- 
 ritual grace. In a word, the circumcifion 
 here ipoken of cannot mean baptif?n , for 
 it is exprefsly faid to be made without 
 hands ; which is not true of baptifm, any 
 more than of the literal circumcifion. 
 
 / am, 
 
 my Lord, &g. 
 
 LETTER 
 
LETTER X 
 
 My Lord, 
 
 b 
 
 APTISM is not a deduclion of rea- 
 fon but a plain fafl t concerning which 
 the acuteff. philofopher can know nothing 
 more than any man of common knk. 
 What the fcripture teftines and declares 
 concerning this fact, that is our rule, ob- 
 vious to every attentive reader. 
 
 As in the Sacrament of the Lord's Supper, 
 the fact is, that Chrift gave the cup to the 
 difciples as well as the bread; and there- 
 fore the Roman church erretb, in with- 
 holding the cup from the people; and 
 as it is an error to give the Lord's Sup- 
 per to infants, becaufe they are incapable 
 of remembring Chriit and examining them- 
 felves, both which the fcripture requires 
 relative to that ordinance ; fo in the facra- 
 ment of baptifm, it fhould feem, that be- 
 
( «27) 
 
 ciuic the fact, as it (lands in the New Tc* 
 {lament, is immerjion, it is an error to 
 to throw that afide, and put fomething 
 elfe in the room of it ; and becaufe the 
 fact as it (lands in the New Teftament is, 
 that men believed, and were baptized in 
 eonjequence and tejiimony of fuch belief; 
 not vicarious, not another promifing for 
 them, the New Teftament knows nothing 
 of this, but their own proper perfonal 
 belief; therefore it is an error to throw 
 afide the adminiftration of baptifm to be- 
 Uevers, and apply and confine it to an age 
 entirely incapable of any rational act. 
 
 After the (Iricleft fearch into the na- 
 ture and defign of this pofitive inftitution, 
 it appears to me there is no pofitive proof 
 that it was defigned for children. And 
 if it be allowed there is no pofitive evi- 
 dence, it is, I think, allowing there is no 
 proof at all : for nothing of a pofitive and 
 ritual nature can be proved a duty, or a 
 command of God, merely by our own 
 riafonings, and by arguments drawn from 
 
fuppofed fitnefs. If once we admit as ctt- 
 vine appointment S) practices grounded ori 
 our own notions of fitnefs , expediency ', ufe- 
 fulnefs, &c. there is no knowing where to 
 flop. At this rate a thoufand ceremonies 
 may be introduced into the church, 
 though not one of them can fland the 
 queftion, Who hath required this at your 
 bands? Ifai. i. 12. 
 
 I am forry I am brought to a conclufion, 
 in which fo many are ctherwife minded. 
 And what parts us? It is this. They aim 
 to prove a pofitive command by inferences : 
 I think it necelTary (in which I am ho- 
 noured with your Lord (hip's fufFrage) to 
 look out for a plain declaration. By the 
 force of inference, they fet afide that ma- 
 turity of age, and f elf ■ dedication to true 
 religion, to which all the New Teftament 
 hiftory of baptifm confines it ; and univer- 
 fally, (except in the cafe of profelytimi) 
 apply it to an age incapable of knowing 
 the defign of the folemnity, and of which 
 the gofpel is perfectly fdent. 
 
C 129 ) 
 
 From examining the inftru&ions of 
 Jefus Chrift, and his apoftles, it appears 
 to me, that the two pofitive inftitutions 
 of the gofpel fhould go hand in hand, 
 and be received about the fame time; 
 and none baptized, 'till like St. Peter's 
 audience, they gladly receive the word, and 
 are qualified for chriftian fellowjhip, and 
 breaking of bread, A els ii. 41, 42. But, 
 with moft chriftians, thefe two ordinances 
 are kept afunder, by the fpace of a great 
 number of years. 
 
 Infants, fay the writers for Paedo-bap- 
 tifm, were received into covenant under 
 the Old Teftament by Circumcifion ; 
 therefore they mull: be received into the 
 chriftian covenant by Baptifm : elfe the 
 Jewifh children had a privilege beyond 
 thofe of Chriftians. 
 
 And may not infallibility, that funda- 
 mental do&rine of the Roman church, be 
 proved in the fame manner ? As thus : 
 
 K 
 
( *3° ) . 
 The people cf God under the Old Te- 
 ilament enjoyed the benefit of infallibility. 
 The High Priefi had the Urim and Tbum- 
 rnim, by which the mind of God was 
 known for certainty on great occafions. 
 Confcqucntly, there muil be infallibility 
 in the christian church : otherwife the 
 ]efs perfect difpenfation of Mofes will have 
 a great privilege beyond the thrijl'ian. 
 And this infallibility is mod evidently of 
 the greateft fervice, to maintain unity 
 and peace, fb neceflary to the (lability 
 and improvement of the church, and to 
 prevent ftrife and contention, the root 
 of confufion and every evil work. A 
 privilege fo obvioufly of the greater!: uie, 
 and which the church had under the Old 
 Teitament, undoubtedly remains under 
 the better and more glorious difpenfation. 
 of Chrift. 
 
 Thus the Romamjl, in an affair whofe 
 nature admits of none but pofitive evidence, 
 endeavours to make up the want of it bj 
 
( 13' ) 
 
 infersnce^ and reafoning from fitnefs. Such 
 an inftitution there was under the Old 
 Teftament ; therefore it remains under 
 the New. 
 
 But, " that our Saviour defigned the 
 " biftiop of Rome to this office [cf infal- 
 " libility] and yet would not fay fo, nor 
 « caufe it to be written, fo much as once 9 
 ** by any of the evangelifts and apoftles, 
 « but leave it to be drawn out of uncer- 
 " tain principles, by thirteen or fourteen 
 ** more uncertain confequences ; he that 
 " can believe it, let him believe it." Chil- 
 " ling. p. 6 1. 
 
 Whether, or how far this is applicable 
 to the doclrine of infant baptifm, which 
 alfo our Saviour has not caufed to be 
 written by any of the evangelifts and 
 apoftles, fo much as once> your Lordfhip 
 will judge. 
 
 If pofttive inftitution* may be proved 
 
 K 2 
 
( *# ) 
 
 by mere inference, and the fuppofed fitr.efi . 
 of things; may we not advance a (rep or 
 two farther? Thus, At the paffover, men, 
 women, and children partook, vide Exod, 
 xii. 4. and Pat. Comment. Since then 
 children partook of the paflbver, they have 
 a right to the Lord's Supper. The palT- 
 over was an ordinance which particularly 
 concerned children, commemorating falva- 
 tion to all the firji-bom of Jfrael, when 
 the firft-born of the Egyptians were de- 
 ftroyed. But the falvation accomplished 
 by Jefus Chri/i is of infinitely more im- 
 portance than what the paflbver comme- 
 morated. Chrift is the true pafchal lamb, 
 and exprefsly ftiled our paffover facrificed 
 for us. Shall children then be partakers 
 of the type, and have no part in the great 
 antitype? Were they allowed to partake 
 of an inftitution which celebrated a bodily 
 and temporal deliverance : and will it not 
 be hard and unreafonable to exclude them 
 from a fervice which commemorates the 
 eternal falvation of the foul by the Son of 
 
( 133) 
 
 God ? Had children a part in the memo- 
 rial of that bloody which fecured them 
 from the deftruclion in Egypt : and muft 
 they be outcafts from the Lord's Supper, 
 as it' they had no part nor lot in the blood 
 ofChriJl? How abfurd were this ! to al- 
 low them the Jhadow, and debar them 
 the fubftance I to admit them to a lefs 
 privilege, and fhut them out from an 
 infinitely greater! 
 
 Again : may we not reajon out a right 
 to pofitive institution, thus : God pro- 
 mifed Abraham, to be a God to him, and 
 to his seed After him, Gen. xvii. 7. Of 
 this promife and covenant circumcifion 
 was the token, ver. 10, ir. But furely 
 the Almighty did not confine his promife 
 and covenant to the mate-feed of Abraham, 
 The diftinclion of fex only, cannot make 
 fo vaft a difference, that the Jons of the 
 patriarch were within the covenant, and 
 the daughters out of it. Befides. this co- 
 venant with Abraham was the covenant of 
 
( 134) 
 
 Grace ; that very covenant which contains 
 the^ fpiritual and eternal bleflings of the 
 go/pel. Far be it from any one to think, 
 that the daughters of Abraham were ex- 
 cluded fuch a covenant. Being then 
 within the covenant, they have a right 
 to an external fis;n and token of the co- 
 venant. 
 
 True, it is only faid in exprefs words, 
 Every MAN- child among you Jhall be cir- 
 cumcifed. But certainly, Abraham^ and 
 the Ifraelitesy were not fuch poor rea- 
 foners, that they could not infer, by ana- 
 logy, the right of the female, Abraham's 
 daughters muft not be caft out of cove- 
 nant : but to deny them an external fign 
 would be an exclufion of them, and leav- 
 ing them to the uncovenanted mercies of 
 God. 
 
 I am aware, your Lordfhip will fay ; 
 this is carrying analogy too far. Analogy 
 will not fuffice in fupport of duties that 
 reft only on 'plain declaration* 
 
( *35 ) 
 
 I grant it. But, my Lord, is not this 
 
 the very rcafoning for infant baptifm, in 
 
 default of pofitive command and evidence? 
 
 and the reafoning on which the greatejl 
 
 Jlrefs is laid? 
 
 ce By analogy* faith Dr. Clarke* drawn 
 ct from this rite of circumcifion* it has, 
 " for very many ages, been the general 
 <c practice in the Chriftian church to re- 
 " ceive infants by baptifm into the obli- 
 M gations of faith and obedience to the 
 * c gofpel; and to make profeilion fir 
 M them, what they are to believe and 
 M obey. [His next words are remark - 
 " able.] Whether this analogy be rightly 
 cc drawn* or no ; and be a fttfficient and 
 " adequate foundation for what has been 
 iC built upon it, is a controverfy." Sec, 
 Serm. xxxviii. Vol. I. Edit. Fol. And a 
 controverfy, I think, it will always re- 
 main, while the practice fubfifteth, and 
 we are bleiTed with the liberty of the Bi- 
 ble* by which to examine and judge of 
 it. 
 
( 136 ) 
 
 I (hall conclude with offering it to con- 
 fideration, how widely our prefent admi- 
 niftration of baptifm differs from its firff 
 ftate. It was according to the gofpel, 
 immerfion, and continued fo, univerfally, 
 for many ages ; but we have at laft dif- 
 covered the inconvenience of that, and al- 
 tered it for another rite. Its original de- 
 fign was, that the perfons baptized fhould 
 therein teftify for themfelves, and as their 
 perfonal adl, their acknowledgment and 
 belief of Jefus Chrifl to be the Mefliah, 
 and Son of God ; and their obligation 
 and purpofe of obedience to him. Their 
 baptifm, at the very time of receiving it, 
 was a folemn declaration of their being 
 believers, and of the obligation, they know- 
 ingly and of choice, took upon themfelves, 
 to walk worthy of the Lord unto all-pleajing. 
 But now, inftead of the perfon baptjzed 
 chufing for himfelf, and promifing for 
 himfelf, he is a mere paffive creature ; of 
 an age that knows nothing ; incapable of 
 choice j but promifes, by proxy t that he 
 
( i37) 
 
 will be, if he lives long enough, a good 
 Chriftian. 
 
 Such is the change made in this facra- 
 ment: may 1 be permitted to afk, is it 
 not a change entire and total, both as 
 to the rite itfelf, and the perfons to whom 
 it is adminiftered? an exclufion of the 
 divine right- of immerfion and putting 
 another thing in its ftead ? A preclufion of 
 the only perfons declared in fcripture, viz. 
 moral agents, perfons able to confider 
 and chufe and act for themfelves, and 
 confining it to an age, of which, with 
 regard to this facrament, the New Te- 
 ftament declareth not one fingle word : 
 herein, I think, is verified the obferva- 
 tion of that truly great man Archbifhop 
 Tillotfon, mentioned at the beginning of 
 thefe letters, viz. " In procefs of time the 
 " beft inftitutions are apt to decline, and 
 " by infenfible degrees to fwerve and de- 
 66 part from the perfection of their fir/i 
 " Jlate, and therefore it is a good rule, 
 
( i3« ) 
 
 " to preferve things from corruption and 
 « degeneracy, often to look lack to the fir ft 
 " inftitution, and by that to correct thofe 
 " imperfe&ions and errors, which will 
 " almoft unavoidably creep in with time." 
 
 / am> my Lord, 
 
 With great deference 
 
 and efteem. 
 Tour Lordjhip's 
 
 mofl humble Servant. 
 
M 
 
 4 
 •