J^ifcJ-^ •«« Ns. PRINCETON, N. J. ^^- ■ ^ '^^^' Divisic;. Section . Shelf. Number LETTERS ON THERON AND ASPASIO ADDRESSED TO THE AUTHOR. BY ROBERT '^ANDE.MAN, FROM THE FOURTH EDINBTRGH EDITION. ONE THING IS NEEDFUI/. NEW-YORK : JOHN S. T A Y L OR. BOSTON : WEEKS, JOKDAN, »& Co. 1838. W. B. & T. SMITH, PRINTERS, No. 83 Division-street. PRIITC2T0II .ftLC. APR 1882 THSOLOGIC&Ii ONTENTS In general these Six Letters contain Reflections on Popular, on Fashionable, on Political, and on Apostolical Christianity, more espe- cially tlie first and last of these ; and also on Philosopliical Religion. LETTER I. Serves as a General Introduction to the other five. Sublime Senti- ments in the tvvo volumes of Meditations, &c., in the Sermon called The Cross of Christ the Christiaji^s Glory, and Dialogues between Theron and Aspasio. — Several Passages quoted from the Dialogues. — Capital Spring of all Mistakes about the Apostolic Gospel. — Aspa- sio's Account of Faith. — Passages quoted from the Night Thoughts, page 1. LETTER II. Connection betwixt the Honour of the Clergy and Mistakes about the Christian Religion. — Summary View of the Doctrine of many emi- nent Preachers concerning Redemption, Faith, Conversion, &,c. — The Concurrence of three Things necessary to form the Conversion much contended for at present, 15. LETTER III. Ancient State of the Controversy about the Gospel applied to our own times, from beginning to end of this Letter. — Particulars : Contro- versy stated, 36. — A Passage in the Dialogues considered, 37. — Paul's Rebuke to Peter Paraphrased, 42. — Character of the Pharisees con- trasted with that of Jesus Christ, 43. — No difference among Men as to fitness for Acceptance with God, 51. — Jonathan a Jew ; first a Sad- ducee, then a Pharisee ; relates the Story of his Conversion to Chris- tianity, 56. — The refined Idolatry of the Jews, in the Apostolic age, compared to what takes place in our own, 67. — Some remarkable Passages in Ezekiel considered, 77. — Source of Mistakes about Jus- tification, 81. LETTER IV. Divides itself into three heads, containing Reflections on Mystery, on Reason, and on Spirit. Mystery. The Scripture sense of this Word opposed to the common, 86. — The noted Passage in 2 Pet. chap. 1, concerning the Vision on the Holy Mount, and the AVord of Prophecy considered at large. — Particulars — Connection of that Vision with what was seen on the Day of As- cension.— Full import of the Prophecies concerning Christ's Resur- rection.— Ultimate end of the Shechinah. — State of happy Souls departed, and glorified Bodies. — The Voice the meaning of the IV CONXrNTS. Vision.— The Power ami Coming of the Messiah as foretold. — Ful- ne:^s of the Divine Chtiractcr, tuid end of Sacrifices. — Accomplish- ment of the Promises. — End of all Holy Places. — Note on these word.s, God is a SpirU. — Temper of Modern Judaizers, ^0. New Testament Chnrch or Kingdom of Heaven established by tlie Divine Law, opposed to AVorldly Estal)lishment.s. — Common expec- tation of some general Conversion of Jews and Gentiles groundless. — Glance at Church History. — Cousiunption of Antichrist, &c., 107. — Literal Version of the Text in Peter concerning the Word of Pro- phecy.— Rule of Interpreting the Prophecies, 131. Tlie Divine Three are One. — Divine Sovereignty. — Myster}-, how used by Popular Preachers, 136. Reason. Blau distinguished from other Animals by what he knows of God and his Law. — The Natural Conscience furnishes only reasons of Duty, which, when uncomplied with, turn out to be reasons of Despair.-^ The Gospel furnishes a Divine reason of Hope, by evidence peculiar to the Voice of God, 146. Philosophy compared with the Popular Doctrine. — Several Pa.ssage3 in Essays on Morality and Natural Religion, and a late Natural His- tory of Religion, considered. — General Rcilections, 155. Spirit. The nature and tendency of Good and Bad Influence on the Mind of Man. — The History of tlie Sjjirit of Self-dependence, in its Opposi- tion to the Spirit of the Truth, carried forward from the Fall of the Angels, and that of Man, 184. The Spirit of the Religion of the present Age, more especially on the Point of Acceptance with God, evinced, by producing a Specimen of the Doctrine patronized by the following names: Erasmus, Locke, Tillotson, Hutchinson, Watts, Doddridge, Guthrie, Boston, Erskines, Mandeville, &c., 215. LETTER V. General Reflections on True and False Religion, 237. — Artifices of many Preachers concerning Faith, 239. — Theron's Conversion Re- viewed, 244. Apostolic Distinction of Faith, Hope, and Charity. — Faith described by the Truth believed. — All who believe the same Truth, who have the same notion of Divine Grace, or who understand these words, Jesus is the Christ, in the same sense with the Apostles, have equally pre- cious Faith with them. — Apostolic notion of Divine Grace illustrated and ascertained by what happened in the Synagogue of Nazareth; what is said of the Ten Lepers ; two Debtors ; case of Infants ; Thief on the Cross. — Sentiments of many Preachers on the case of the Thief, 256. Capital absurdity of the Popular Doctrine, 279. — Reasons why the simple Truth is despised. — Ignorance of the Divine Justice. — Con- tempt of the Divine Sovereignty, 290. — The Faith approved in Scrip- CONTENTS. T tare — Arts used to underniiiu! it, 300. — Artful u.-c ofSimiliti-.dos; of the Scriptures, 310. — ropular Preachers compared witli some critical Reiisoners against the Atonement, 321. — P'aith, how obtained, 331. — Conversion of a Popular Preacher described, 335. Postscript to Letter V. Apostolic distinction belwixt the Assurance of Faith and the Assurance of Mope. — Agency of tiie Holy Spirit in both. — The case of those who sutfered for th'e Truth in the sixteenth century. — Consequence of the Controversy with Arminus. — Tiie nuxler!i Assurance compared with the ancient. — Faith of Devils and Reprobates, 336. LETTER VL Acts of Faith properly so called. — The change of Mind made by Faith, Repentance, Self-denial. Conversion, Regeneration, &c., 347. — How one comes to know his flite is changed. — DiHeren^e betwixt Faith and Experience, 355. — Ill-founded claims of pf^uiiar relaiion to God attended with the worst consequences, 360.— A ri^markable Passage in the Dialogues considered, 363.— Mr. Marshall's Gosjiel Mystery of Sanctijicatiou, 368.— Recommendation of Books, 373.— Source of practical Errors in the profession of Christianity. — Several practical Errors noted, 374.— Progress of the Popular Doctrine in England, with some principal marksof a Popular Preacher, 380. Apostolic Account of Charity, opposed to the modern, 387. — The hinge of modern Charity, illustrated by a remarkable Passage quoted from the Divhie Legation of Moses, 393.— A view of several Writers, for whom charitable esteem is expressed in the Meditations and Dialogues, 399.— The respect paid to Philosophers. — Indignation at common Beggars, 402.— General Reflections, closed with a bold and nervous Passage quoted from the Dialogues, which all true friends of the Apostolic gospel will heartily approve of, 410. Appendix, 415. PREFACE TO THE AMERICAN EDITION, Very few words are needful to introduce the present edition of the following work. The sole reason of its republication here, lies in the deliberate conviction which the editor entertains, of its being a far more faithful exhibition of Gospel truth than any other work which has ever come to his knowledge. The name of its author has long been under reproach, and will probably so continue to be, while the memory of these letters shall endure. The reader will be at no loss to discern the cause of this result. Should he dishke the general scope of the work, no skill could avail probably to justify to his estimation the severity of censure, which Sandeman saw fit to indulge towards the most venera- ted names of his day. Should he, however, beheve and love the truth maintained in the work, he will probably see little to regret in it, on this or any other score. One eminent advantage, at least, which the controversial character of the work gives it, is, that none of its intelli- gent readers can complain of being kept in doubt, as to any of the author's sentiments in regard to the great principles of Gospel truth. By tracing out what he esteems the corruptions of the Gospel, in the hands of the popular preachers and writers, and contrasting with each the full light of the unadulterated truth, he has made it very easy for any one to obtain a complete understanding of his meaning. The editor is far from sure that this desirable end, — so especially desirable in books which concern the highest interests of man, — would have been so well accomplished without the peculiar feature now alluded to. Had Sandeman been content to set forth the positive truth, widiout at all bringing into view its negative aspect, he might possibly have failed — Kuoh is the listlessness of readers generally — in attracting attention to tiiose distinctive features of the truth, in which its pecuhar adaptedness to man's actual condition appears, and in which, likewise, the plainest discoveries are made of the real nature of that enmity to God, under w.i-ch we all lie. Because the doctrines maiulairied in die woik migh VlJl PKEFACE TO THE AMERICAN EDITION. peem to be evangelical, and many of the writer's terms might corres- pond with those of religious books generally, the majority of readers would have ^Jupposed it ju.st what they had read and heard a thousand times, and have given just as little heed to it as they had to all that had gone before. This idea is strengthened by the reception which a work, having a precisely similar end, but a ditVerent maimer of reaching it, has recently met with from the religious public. The work referred to is Dr. Russki.l's Letters, lately republished in Philadelphia, and fur- nished with an introduction by the Rev. iMr. Boardman. There are probably no tvvo sentiinents of any moment at variance in these two works, and yet one is highly lauded in mouths, which are unsparing in condeumation of the other. The writer has heard it asserted — by those too who would be sorry to be accounted dull theologians — that there is tio perceptible disagreement between he sentiments of Russell, and the great mass of publications which have issued from the Presbyterian Church ; and Mr. Boardman himself would seem, from a passage in his preface, to have left it questionable, whether even he has observed any material ditTerence between them and the writings of Doddridge and others, which are so current in the churches. Dr. Russelt, has seen fit to withhold all express declar;>tions of such difference, leaving it to be found out by those whom it arrest-^, and for a time at least has therefore avoided — though tho writer is far from imputing this as a motive to him — the reproach of such as are hostile to it. The exT)]ana_ tion of the difference in the reception which these two works, — soiden. tical in their great general purpose, andstiain of sentiment, — have met with at the hands of those who may be presumed to have seen their accordance, is to be found perhaps in that principle of our nature, which leads us to tolerate every error, which does not pointedly and directly impugn our own favourite maxims, and to be intolerant only towards intolerance. Dr. Russell holds sentiments which are eschewed by all the standard writers of his church, and the vast bulk comparatively of its communion, but has not thought it his duty to can-y his difference (fundamental <'us he admits it to be between individuals) to the point of separation. S.4.vuemam entertaining the same difierence, sought in another communion a more cordial fellowship in the truth, and of course stood condemned by all whom he deserted. New-York, July, 1833. PREFACE TO THE SECOND EDITION. 'Tis not unfrequent for writers, in subsequent editions, to congratulate themselves and their readers on the favourable reception of the first. Though the writer of these Letters is not authorized, on this occasion, to proceed altogether in common stj^e, yet he may be allowed to express himself very well satisfied with the reception he has got. He has obtained what has been thought no bad reward even for poetry, which, says a renowned poet. If 'tis truly good, Is best rewarded when best understood. He has had the satisfaction to find, that his leading scope has been as generally understood, as could well be expected of a subject destined to be the object of envy and disgust in every nation ; yea, so generally, that even those who have thought fit to declare publicly, that, upon reading the whole performance, they were not able to collect a single idea from it, have at the same time acknowledged, that it occasioned them no small fretfulness and disgust ; — an effect neither uncommon nor improper for the gospel to have on its oppo- nents. Men are commonly much more chagrined at stubborn truth, than at the nonsense and folly of their neighbours. For it is an old maxim, that we suffer fools gladly, knowing ourselves to be wise. Genuine Christianity must always appear as an insult on the taste of the public, yea, the most respectable part of the public, and that in the most important matters. This, it is evident, must be the case, so long as she bears for her motto. That which is highly esteemed among men is abomination in the sight of God : and while, as a proper counterpart to this, her favourite topic is, to show, That the character which was, and still continues to be disallowed of men, is chosen of God, and precious in his sight. On this account, her presence every where awakens aversion and disgust. Yet she is a tree of life to them that lay hold upon her, and happy is every one that retaineth her. And though her enemies will always find cause to despise her, yet she will ever be justified of all her children. Being a stranger from above, come to visit the earth for A X PREFACE TO THE SECOND EDITION. the benefit of men, and having no other errand than to distri- bute the bounty of heaven among the indigent, she can have no interest of her own to promote by the aid of men. Ac- cordingly, she never makes her court to those who are best capable of introducing her into the good graces of the public. She ever wears a benign aspect to the destitute, and, w^ith her richest smiles, diffuses joy among her dependents ; while she looks with an eye of steady neglect and contempt on all who pretend ability to bring her any additional ornament or im- portance. She comes not to call the righteous, but sinners to repentance. She fills the hungry with good things, and sends the rich empty aw^ay. Yea, her steady contempt of the latter is highly serviceable to ascertain and enhance her kindly regard to the former. Though she has no reverence for the names of greatest repute in the world ; yet she aims not to change or reverse the order wherein the characters of men are ranked in the estimation of the public. She never insinuates, that publicans and harlots have as good a claim to the public esteem, as decent and devout Pharisees ; she only declares, that the former go into the kingdom of heaven before the latter; and that there are many, who are first in this world, w^ho shall be last in the next. So that, though her language and tem- per must always be most provoking to those of first repute, as bearing hardest on their pretensions as to the kingdom of heaven, yet she never disputes their claim to precedence in the kingdoms of this world. Yea, the very nature of her opposition to them, rather serves in some respects to support that claim. Having no political scheme to promote, she is no murmurer at the badness of the times, nor joins issue with those who urge the discontented inquiry, " What is the cause that the former times were better than these?'' — a sort of discontent that points ultimately at those in authority. For the same reason, she interferes not with the state of religious parties, as having any inclination to raise one to the depression of another ; nor does she spirit up any faction to rival the es- tablished church. As she proposes no benefit to bodies politic, so she claims no distinguished privilege, nor thinks herself any way enti- tled to particular favour or encouragement from those in power. Yet as she is far from doing or intending any hurt to such societies, she has a right to toleration and simple protection, in quality of a harmless stranger. If she is refused this, she rebels not, but suflfers patiently, or retires peaceably. PREFACE TO THE SECOND EDITION. xi She is a zealous assertor of liberty, yet she dogmatizes with the greatest assurance. As she assumes no jurisdiction herself over those who despise her instruction, so neither is she desirous to draw upon them the frown of those in authority. Yea, she frowns with indignation at all who would thus be- friend her. Her open declaration on this head runs thus, " If any man hear my words and believe not, I judge him. not : for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgcth him ; the word that I have spoken, the same shall judge him in the last day." Thus we see at one view how zealous she is for liberty, and at the same time how positive and peremptory in dictating. As she comes not to offer problems to exercise the wit of man, but to declare Divine truth, she boldly, on the part of heaven, denounces her anathema against all who oppose or corrupt that truth. Had she brought less strength of evidence, and affirmed with less assurance, she would have been more acceptable to the wise and prudent : but, then, at the same time, she would have yielded so much the less comfort to the weak, the foolish, and the destitute. For it is well known, that when the heart of man comes to sink under its proper weakness, (and the stoutest heart soon or late grows weak,) nothing less can then support it, than the all-commanding evidence and authority of Divine undeniable truth. When many of her professed sons began to think of establishing their own importance and pre-eminence, they affected to imitate her assurance in dogmatizing, and uttering anathemas in support of tradition, and the decisions of human wisdom. And the effect at last was, their hurting one anothers' bodies; a striking sign of the spiritual death attending such apostacy. But now we must consider them as under foreign influence, even that of the strange woman, against whom the following caveat is given : " Let not thine heart decline to her ways, go not astray in her paths ; for she hath cast down many wounded ; yea, many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death." It would seem, then, to be a thing peculiar to genuine Christianity, to dogmatize tenaciously, and at the same time to be an unreserved friend to liberty and humanity. And thus, at once, she preserves the dignity of her character both in respect of heaven and earth, while, steady to Divine truth, she shows all meekness toward all men. Ever condescending to the needy, she never fawns on those who look above her ; never aims, by softening matters, to de- precate their displeasure ; but despising them herself, en- Xh FREFACE TO THE SECOND EDITION. courages her children to do the same, saying with a determi- nate voice, Let them alone, &c. As for all those, who, standing above the level of her dependents, would yet claim kindred to her, she addresses them only with spiritual weapons, mighty to pull doivn. In general, as she needs not the applause of multitudes to support her cause, she never affects to gain ground upon men in the way of soothing any of their prejudices by the art of eloquence. Yet her adver- saries, even by their opposition, are frequently subservient to the progress of her benevolent design. Nothing more natu- rally haunts the heart of man than the sense of blame, or the conviction of guilt : Yet to nothing does his heart make a more vigorous resistance than to such conviction. Now, she, in a way peculiar to herself, testifies of the world, that their works are evil, yea, in such a manner, as stings even the men of best repute, in the tender est part. Thus she awakens the hatred of the world. And the noise thence arising, often serves as an echo to publish and spread her testimony, till it reach the ears of the worthless, to whom it proves indeed to be good tidings of great joy. It may be ob- served here, that the most cautious of her adversaries, the bet- ter to secure their own quiet, are commonly the most careful to make little noise with their resentment against her. Moreover, there is, in human nature, a certain principle, called in Latin odium iertii, in plain English, the pleasure of seeing our neighbours and rivals properly censured, which often proves subservient to her friendly views. As her great aim is, to convince men of sin, and show the necessity of the Divine righteousness she reports, men serve her purpose by accusing and exposing one another. For, however blind in- dividuals may be to their own faults, they are commonly quick-sighted enough to those of others. The same holds true of different religious parties striving for pre-eminence in the world. Now, however much such parties may be agreed in their opposition to the leading views of that wisdom which comes from above, yet they often find her dictates useful to expose the claims and damp the confidence of each other. It sometimes pleases the Pharisees, to hear her put to silence the Sadducees ; and the latter no less, to hear her repel the high pretensions of the former; though in the main, neither party is well satisfied with the general strain of her opposition to the other, as finding but too often occasion for the murmuring complaint, " Thus saying thou reproachest us also." How- ever, while such parties strive and jostle, they frequently prove the happy means of awakening attention to her salu- tary instruction, among some detached and obscure indivi- PREFACE TO THE SECOND EDITION. xiii duals, little accounted of by any party. So that she is never disconcerted in her grand design, let noisy parties behave as they will. Though she concurs not with any of the parties aspiring after the public leading in religion, nor animates any of her children with such emulation ; yet she forms a peculiar union among her children, altogether upon the maxims of the kingdom of heaven, teaching them to love one another, and never to dream that their cause can flourish and prevail till the resurrection of the dead. She animates them to maintain, Avith tenacious and inflexible zeal, that heavenly truth, which ascertains the purity of the Divine character, in opposition to all the corruption of the world, even that truth which is the bond of their union, and the source of their common joy; while she teaches them, as to everything human and selfish, or all things within their own disposal, to be flexible, gracious, and yielding both among themselves and toward all men. — Well knowing, that the truth which unites them will always expose them to the hatred of the world, she would have them cartful as much as in them lies, not to dishonour their grand controversy, by gi^'ing men any other occasion to reproach them. Accordingly, one of her faithful sons, after describing her opposite, who assumes her garb, as earthly, sensual, and devilish, gives her true character thus : The wisdom that is from above, is fir at pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, ivithout partial- ity, and without hypocrisy. Our most serious writers, fiom the leading churchman down to the lowest dissenter, are commonly very earnest in point- ing out the properest means to make Christianity flourish AND PREVAIL, sincercly regretting, at the same time, the unhappy obstacles that retard an event which appears to them, in so many respects truly grand and desirable. The two shining expressions in the last period the rather deserve a mark of distinction, as they make a part of the long esta- blished and most universally approved style in religious wri- tings. For, however much Christian writers differ among themselves, they are generally agreed in being disposed, each in his way, to contribute their utmost, that Christianity may flourish and prevail. The reason is obvious. Multitudes not much concerned to know what Christianity is, are easily intoxicated with the fond notion of a flourishing and prevail- ing cause. What flourishes and prevails in the earth, will always draw the admiration of the world, even as its preva- lence must be owing to its coincidence with the taste of the world. The Jews who had no taste for the appearance of XIV PREFACE TO THE SECOND EDITION. Jesus of Nazareth, were yet strongly possessed with the fond prospect of a flourishing and prevailing Messiah. And we should wrong them much, if we did not suppose them equally capable as our moderns, of embellishing that prospect with all the grand ideas of judgment running down as a stream, righteousness and piety overspreading the earth, &c. — On this head, it may suffice to add, that Jesus perceiving one of his most zealous disciples tainted with the leading sentiment of his countrymen, severely rebuked him, as influenced by Satan in that sentiment, as an offence to him, and as savouring, not the things that be of God, but those that be of men. It has already been noticed, that the scope of these letters has been pretty generally understood. The writer has like- wise had access to observe his reflections, on the aspect the religious world bears to the apostolic gospel, notably con- firmed. In both these respects, the general conduct and lan- guage of his readers serve greatly to keep him in countenance. While he perceives his notion of the apostolic gospel opposed by the same temper and dispositions, that opposed that gospel when first preached, he finds, at one view, both that his de- sign is understood, and that his reflections are verified. And thus he is furnished with fresh evidence, serving to confirm in the persuasion, that his notion of the gospel is a just and true one. The remarks of his readers generally concur in this, that his scheme will never take. Thus it appears, they understand as much about it, as to perceive wherein it differs from every scheme fitted to flourish and prevail in the world. And to understand that such a scheme will never take, is, with the bulk of the people, found a sufficient reason to reject it, either as false or foolish. To this way of thinking they are accus- tomed, by having frequent occasion to perceive the manifest absurdity of adopting any political scheme, which yields no prospect of its ever succeeding or prevailing. Besides, as to religion, we may easily perceive numbers of people, having no great taste for it at present, who yet show a readiness to disclose their zeal for it, so soon as it shall be in a more flour- ishing condition ; that is, so soon as the reasons of their present coolness are removed, and the endearing motives in prospect have begun to exert their influence. To this obser- vable disposition in mankind, we may, in a great measure, attribute the success which many preachers have had in awakening an occasional fondness for religion among the inhabitants of whole regions, while they have been exerting their eloquence to give tliem a preljbation of happier times. 'i'o the same purpose with what is above noted, it has been PREFACE TO THE SECOND EDITION. XV observed, that the strain of writing in these letters can never serve to promote the interest of religion. This observation likewise deserves the attention of the reader: and it readily calls to mind the reason why the Jews were so averse to the claim of Jesus to be the Messiah. The whole tenor of his language, temper, and conduct, appeared to them so much the reverse of being fit to promote the interest of religion, that, for the sake of that very interest, they conspired against him ; as they did afterward, on the same account, against his apostles. Nor did the Christian cause begin to flourish and prevail in the world till the Christian leaders began to be more concerned about the interest of religion, than about the truth of the gospel in its native simplicity : yea, in our own country, matters have proceeded so far, that many zealous Protestants, moved with the deepest concern for the interest of religion, have bound themselves by oath, to extirpate such as maintained the heavenly nature of Christ's kingdom, and the ancient Christian order. — But more particularly. The writer has had the satisfaction to find, that he has been pretty generally understood on the d ctrine of fiiith. The ferment of the religious keeps him in countenance here. — Here is a book, says one, writ to decry all practical godliness ; another, he gives a very lame account of faith; a thiid, he makes nothing at all of faith, he makes it a mere non-entity ; a fourth, the faith of devils ! Hence it appears, that the wri- ter's doctrine has been as well underst()od as the gospel cm well be supposed to be by those who dislike it. As his obvi- ous and often declared aim, was, to transfer the whole stress commonly laid on faith and its actings, in the matter of jus- tification, to the simple truth known or believed, even that same truth which is the object of envy, and source of torment to devils ; how could his opponents, or those who impugn the all-sufficiency of the bare truth, to justify and give pence of conscience, more clearly have shown their apprehension of his meaning? As for those who incline to wink hard, lest they should see too much, and, for want of a better way of showing their dislike, still affect to sajr, they do not under.stand him, 'tis presumed they might learn to express their meaning more properly, from the vulgar stoiy of the (Quaker's reply to his creditor, who, meeting him at unawares, complained he could not find him at home, when he formerly came in quest of him. 'I'he reply was, " I did see thee, but I did not love thee." However, allowing them to use their own style, we are commonly at no great loss to guess his meaning, who has no other reply to give his neighbour, urging upon him a mortifying truth, than, "Sir, 1 don't understand you." XVI PREFACE TO THE SECOND EDITION. A cry has been raised against these letters, as if they meant to determine the future state of some persons whose doctrine is censured in them. Though the writer is sensible, that none but the more weak and foolish can seriously hearken to such a cry ; yet he is likewise sensible that the wise, for their own ends, often indulge and encourage the foolish, in believ- ing what they themselves see no foundation for : therefore, as he is persuaded, that the latter have as much concern with the gospel as the former, he thinks it proper to inform them, that when once men have wrote books, so acquired an existence as authors, they never die in that capacity, till their books are forgot, or have lost all influence; consequently, till that hap- pen, they lie equally exposed to every one's censure or applause, as public edifices, statues, or pictures. — The zealous cry in favour of the dead, in this case, is well known, by all people of middling reflection, to have no force, no pertinent meaning in it, farther than as it resents an insult shown to the reigning taste of the living. All such likewise know, that the names of authors and public speakers, dead or living, are, on all hands, conveniently used, as the readiest index to various points of doctrine, and particular branches of the public taste, when there is not the remotest intention to determine about any man's future state. — Yea, the writer is so fir from having any occasion to stand upon the defensive here, that he has in readi- ness enough, and more than enough, to put all his opponents to the blush, if they are capable of it. He has warmly opposed, with arguments hitherto unanswered, all those emi- nent preachers, who grudge mercy to the greatest sinners, even at the last hour : and though he has reason to conclude ene- mies to mercy to be none of the least sinners; yet he has no where grudged, but, on the contrary, expressly maintained the freedom of mercy, even to them at the close of life. The open state of the fact, then, supports him in affirming, that he has shown a more benevolent temper to such preachers, than they to their fellow creatures. But what avails it to the reader, what sort of men are either they or the writer ? The great question that concerns the reader is, what is Divine truth ? If he has found that, he may boldly say, " Let God be true, and every man a liar." — But to proceed: If the writer, when he composed his letters, needed any farther evidence to support the vehemence of his style against the teachers and people most e.vposed to his censure, he has got it abundantly now. The main force of his censure turned upon this, that he considered them as enemies to his notion of the gospel, or of what saves men : and now, since his book was published, he has got manifold recent proofs of their PREFACE TO THE SEDOND EDITION. XVU enmity to that notion ; an'l what is romarkablo in tliis case is, that those same people who avowedly oppose that notion, complam loudly, as if their favourite authors were highly injured, by being charged as opposers of that same notion. Thus their opposition to the doctrine maintained in the letters, while it operates in such indirect M^ays, bears the manifest badge of opposition to truth. Now, though some diligent observer should be able to make it appear, that the writer has mistaken any one or all of their favourite authors, in suppo- sing their notion of the gospel, or of faith, difiered from his ; yet still it remains clear as sunshine, that such people act an absurd part, in calling it injurious to censure such authors, yea, to censure them severely, if it be true, that there is but ojie faith that saves men. Yea, farther, though the w^riter himself should, upon more careful inquiry, find that those authors agree Avith his own notion of faith, still he would have reason to reject them as the favourite authors of such people; or, in other words, he would have reason to reject them in the sense wherein they are at bottom understood and admired by such people. — The writer professes to agree with the apostles, so do these people, so also do Roman Catholics and Scotch Cove- nanters; but when they and he come to explain themselves, they differ about the sense of almost every notable expression in the apostolic writings : yea, the apostles themselves are considered by some people as so many popes or cardinals, or rather as so many deities • and by others as so many politi- cal projectors of plans for national churches, and the dominion of the clergy; while the writer considers them only as so many self-denied witnesses for a truth, which neither flatters the pride of any man, nor yet yields any prospect of its ever prevailing in the world. — The like turn of reflection may easily be extended to the difTeient notions men have of the character of the Messiah. Remarkable has been the zeal for piety and holiness which the doctrine exhibited in these letters has awakened in the minds of the religious. The doctrine of unlimited mercy, scorning all the boasted distinctions among men, seldom or never fails to move the spleen of those who plume themselves most on their devout character, and have the words piety, holiness^ and the like, most familiar in their mouths. The zeal of the most forward of this class, however much restrain- ed in this land of liberty, does yet sufficiently show itself to be of the same nature with the vaunted holiness of those who said, " For a good work we stone thee not,'' but — for what ? in one word, for impiety. The waiter has of late got many recent proofs, clearly XVIU PREFACE TO THE SECOND EDITION. showing, how much our modern Pharisees reverence their renowned rabbies above the Scriptures. He has got abun- dant reason to conclude, that they would easily have in- dulged him in using great freedom with the gospel, had he only shown greater deference to the revered names of the demigods of his country. Moreover, by the general stupid surprise which they have openly avowed at the notion of a devout path to hell, they have shown themselves no less inat- tentive to the New Testament, than their ancestors were to the Old, who had the assurance to say, Search, and look, for out of Galilee ariselh no prophet ; though their own Scrip- tures showed not only that the great light was to shine in Galilee, but also that the first prophet who preached repent- ance to the Gentiles, (even Jonah, whom Christ referred to as his corresponding sign,) was a Galilean, As to the notion of a devout path to hell, the passages ascertaining and de- scribing such a notion are too numerous to be quoted here. But if any of our modern Pharisees should think the inquiry worth their while they may consult a concordance, at the word Hell. He who has not a concordance, may read the 23d chapter of Matthew's gospel. The writer has no reason to be chagrined at his readers. He is sensible, he is by far too small an object for the resent- ment they have shown. That which provokes them is well able to bear all the weight of their resentment. The cause is far from being his. He was never worthy to stand among the meanest retainers to it ; nor would it sufler any loss by the want of him; he only would be the loser. — He is likewise sensible, it would be very foolish in him, to attempt, by any reconciling methods, to soothe or allay that resentment ; being persuaded, that the voice of him, who, at the begin- ning of the world, ranging mankind into two classes, said, I WILL PUT ENMITY, &c., wiU as Certainly have its constant effect to the end of it, as the word which at first separated the waters from the dry land. — And though the cause of the disallowed Messiah* will never prevail in this mortal state, * It may not he improper here to take .some notice of a memorable .•saying used by Christ for the instruction of his disciples, when they were anxious about how and where his kingdom was to appear, and after he had given them various cautions against imposition on that head. The saying runs thus, " Wheresoever the carcass is, there will tlie eagles be gathered together." Nothing could be more fitly chosen, than this simili- tude, to show his disciples, how he would always be disaUoiced of men, yet precious to them that believe. What more nauseous to men, and what more inviting to eagles, than an expo.sed carcass? the latter are led, by the rich .savour of the most delicious food, to resort with pleasure to that wherein tlxe former can perceive nothing but what is dispiriting and PREFACE TO THE SECOND EDITION. XIX but remain as a bruised reed, and smoking flax: yet all its numerous and powerful enemies shall never be able utterly to break or extinguish it. In the midst of weakness, poverty, and disgrace, it will continue to be supported by the sacred aid of heaven, till the grand revolution shall take place, when the bruised reed shall become an iron rod, and the smoking flax a flaming fire. Then the cause, hitherto just not crushed, shall flourish and prevail effectually, and all its enemies be confounded with everlasting shame and contempt. As the writer never had the honour to be a reverend gen- tleman, he has no title to urge on his neighbours his notion of the gospel, under pretence of his being vested with any com- mission, or bearing any message from heaven. — As he never had any pretensions to priesthood, it would be absurd in' him to move them, by declaring how much he would offer, suffer, or intercede for their benefit. — As he stands perfectly on a level with them all as to the kingdom of heaven, he has no title to dictate to them, or assume any airs of authority over them ; nor does it become him to quarrel with them for neglect- ing his creed : yea, he is well satisfied, that they run no risk by despising any thing that comes from him, provided they reverence their Maker to whom alone they are accountable. On the other hand, they cannot reasonably grudge him the liberty of expressing himself with the utmost confidence in behalf of his own creed. — Again, as he is persuaded, 'tis not his business to consult the interest of religion, otherwise than by maintaining the truth of the gospel against all who corrupt it, and committing the success wholly to heaven, he has no reason to be greatly disconcerted at any opposition to his notion of that truth: all his readers, then, are very welcome for him disgusting. Wherever Christ's disciples, united only by his word, meet together to remember his death, as their only recommendation to the Divine favour, there the power of his kingdom is manifest to them that beheve ; and wherever he shall at last descend from heaven, there all his redeemed will be gathered together, and there the majesty and power of his kingdom will be visible to all. Let the sacrifice of Chri.st be divested of all the foreign considerations that have been added, in order to remove the disgust of men, and it will be found, that to talk of living by that alone, will prove as disagreeable to the religious world now as of old, and to provoke even many of the most serious to turn away, with something like the old complaint in their mouth, This is an hard saying, who can hear it ! Yea, we are assured, that, with tliis same complaint in their mouth, many of those expres.-ly called his disciples, went back, and, what is still more striking, walked no more vvith him. The forementioned memorable saying, likewise sets before us, in a very Btriking view, what a sovereign contempt Christ had for the applause of the world, and how careful he was to inspire his disciples with the same contempt, even while showing liis concern for their welfare in tlie tenderest manner. XX PREFACE TO THE SECOND EDITION. to take their own choice, and treat it as they shall find occa- sion. Those who incline to reject it have this to encourage them, that the great majority of those who have the first repute either for orthodoxy, godliness, or good sense, will always be ready to keep them in countenance in so doing. And as for the cause to which the writer professes himself a retainer ; he can assure them that it is already as advantageously situate in the world as becomes it, so stands in no need of any of them. Yet if one heartily approves his avowed notion, he must be desirous to see others persuaded the same way with himself; and this desire will naturally lead him, as occasion offers, to lay open the ground and reason of his persuasion. This the writer has done. Yet he is sensible it is impossible to satisfy many, who, in the face of the clearest evidence, will always resume the old complaint. How long dost thoiv make us to doubt ? — tell us jjlainly. He is likewise sensible, it belongs only to God so to mould and dispose the minds of men, as to make them see things in their proper point of light, and accordingly understand them as they really are. — The approach of death commonly proves an effectual mean to rouse the attention of men to their real condition. — A gospel suited to the taste of the public, is apparently most^advantage- ous in every stage of a man's life but the last — Then, nothing but the disallowed gospel can support his heart. — This would readily appear, if we could collect the suffrages of the dying. — All who admit the disallowed gospel, find the last stage of life in some sort made present to them ; so they find them- selves under a necessity of admitting it as the only shield from despair. The great use of the gospel is, to serve as the cure of death, and the fear that precedes it — Those who have not been much pressed with the fear of death and its consequences, can see very little in the gospel worthy of their attention, however much they may flourish, and make fine speeches about it. This preface may properly enough be concluded with a summary view of the scope of the letters, in the words of a motto, somewhere observed in a church, Errantia luminafallunt, Cruce certa salus. Which may be Englished thus, " Fach wand'ring light bewilder'd men betrays; The cross alone salvation sure displays." March, 1759. ^*^ What farther the writer has to say on occaBion of this edition, may be seen in the Appendix. LETTERS ON TFIERON AND ASPASIO LETTER I. De\r Ssr, The uncGmmon, and, therefore, tke more amiable zeal shown for the peculiar doctrines of Christianity, in your two volumes of Meditations, he great excellency of divine truth above human artifice, and its gemrine abhorrence of every mixture. Since I wrote my last, I have been taking a fresh view of the dialogues and letters, that I might the better assure my- self of Aspasio's real meaning; for the same end I have been looking again at the two volumes of Meditations, &c., pre- suming'that Aspasio's meaning could receive no hurt by any illustration drawn from thence ; and I must own, that while I made my survey, such was the effect of the 16th dialogue, that it seemed, like a dark cloud arising in the west, and- e» tending itself eastward, till it makes all the beauties of the morning to languish, and damps the hopes excited by the cheerful dawn ; or like the chilling influence of the torpedo, which benumbs the hand and arm of him who touches it. Many glowing pages seemed to abate their fervour, and many nervous expressions to lose their natural vigour ; or perhaps it will be said, that w^hen once the eye is tinged, every objeet begins to appear in a more disadvantageous light ; but what- ever be the cause, such was the effect. I found evident marks of one spirit breathing through the whole ; I cannot, therefore, agree with the suspicion I have iiueard hinted by some of your fondest readers, that you had drank out of some impure fountain since the writing of the two volumes of Meditations, &.c., and far less with others, who have dated your change of sentiments since the writing of the two first volumes of Dialogues. After all, I must do you the justice to own, that I find the grand peculiarity of the Christian religion, the capital point, making a more striking and distinguished figure in your writings, than in any that I have seen of the popular ministers, for some of whom you possess the highest rfgard. But never did the ancient proverb hold truer in any case than in this, A little leaven leaveneth the whole lum'p. In most of their practical writings and sermons, I perceive the feaven almost at every opening of the book, but mwe especially when they come to make their ajiplicatlons, where P can find little beside. In yours I shall only say, 1 wish I had not found it at all. This is that leaven of which Jesus called his disciples to be- Avare, even those disciples who had' their religion from the very lips of the object of worship, and whose faith he had, by his approbation, staniped as genuine and divine. LET. II. ] THERON AND ASPaSIO. 17 Can any of us now imagine that we stand in less need of that caution than they did? But the great difficulty is, to persuade us that our danger is equal to what their's was. All the names and designations under which the ancient opposers and underminers of the truth are pointed forth to us in the Scriptures, are now held odious, especially by such as walk in their very footsteps ; in like manner, almost every notable expression by which the truth is asserted and illustrated in the Scriptures, has been stript of the ancient simplicity of its meaning; not only so, but almost every passage of Scripture has been dislocated, and every clause or verse regimented according to the fancy of self-seeking men, in their several systems. If I should say, that our modern demagogues have done more hurt to the souls of men, than all those stigmatized with the name of infidel writers have done together, the reflection would be thought odious. I would be referred to many pas- sages in their treatises, asserting almost every branch of the Christian doctrine, in words not easily to be contradicted ; and though I might fairly show a complete system of self-depen- dence to be contained in these same treatises, yea, to be the leading scope and design of them, yet it is easy to see that such a discovery, or any attempt toward it, behooved to meet with the greatest opposition from all who feed on this com- pound doctrine, especially from those who have the largest share of religious pride. For men do not choose to be scared away by arguments from the food which they love best. If you should throw some handfuls of barley among ever so great a quantity of pearls, the poultry will indeed resort to the pearls ; but it is their natural food that draws them : and if they should swallow a few of the pearls, it is only as they sometimes do gravel, for the better digestion of their food; for it is the barley that fattens them. And well do the pastors, I speak of, know how to season and mix up the Christian truth with proper ingredients to suit the taste of the people, and the people accordingly flock in muhitudes after them ; or, to express myself in more obsolete style, They are of the world, therefore speak they of the world, and the world hear- eth them. That I may not seem to have disjointed this ancient saying from its context, I would have it noticed, that the chief thing aimed at there is, to make us cautious of hearkening to every spirit or doctrine, by which men pretend to assure them- selves of the favour of God, or that Christ abideth in them. The sacred writer, after showing us by what spirit he and his 2* >8 LETTERS OX [LET. II. fellows were assured of this, adds, Beloved, helicce not ever if spirit, but try the spirits, ivhetlier they art of God. Then giv^- ing us several rules to judge by, he sums them up in these words, Wc (tlue apostles) are of God : he that knoweih God, hearcth ns ;. he that is not of God, hearcth not us. Hereby know we the spirit of truth, and the spirit of error. Keeping then this rule in our view, let us return to th-e examination of Aspasio. I WOULD willingly know by what authority Aspasio calls every one to believe that Christ died for him. The Scripture no where says-, that Christ died for such a one who now for the first time hears the gospel ; what then shall persuade hjm that it is true ? Will the grave affirmation and earnest call of a devout and revered preacher be of any weight in this matter ? Or is this a point whose truth or certainty is made out by the pains taken to believe it? Or does the Spirit that breathes in the Scripture, whisper any thing privately to the hearer in confirmation of this, beside what he publicly speaks in the Scripture % Perhaps it will be fouiidupon inquiry, that the appropria- tion in question is supported by a concurrence of all these imaginations ; and not only so, but is also su-bservient to sev- eral purposes extremely foreign to the design of the gospeL As to what is hinted in the first of these tliree queries, seeing Aspasio is not one of what is called the sicred order himself, what I have to say on this head will more immediately re- gard those of that order, who have taught oi* encouraged him in his account of faith, and whose honour is not a Little con- cerned in it ; especially such distinguished feaders of the peo- ple as escort him at the foot of his page ? leaders who have been considered as burning and shining lights in that part of the island where they lived, by mukitudes who yet rejoiced in their writings. And it must be owned, that wheu the hon- our of the clergy is entwisted with any error about the truth, and there are few wherein it is not more or less interested, it becomes, then, the more difficult to disentangle the simple truth from the rubbish wherein it is buried Do not imagine that I am going to shock your deUcacy, by entering upon the trite topics o( wit a;gainst the clerg}', by which the mirth of every fool is promoted ; no, my plea is of a graver nature, and I am the rather encouraged by the singu- lar modesty which appears in your writings, to express my- self with freedom to you on this subject. LET. II.] THERON AND ASPASIO. W What I huve chiefly in view, is the ^reat hurt done to tlie consciences of many, in their most serious moments, by thos^^ leaders, who,, along Avith what they tell the people about Jesus Christ, have the address to insiniiKite into their minds a high sense of their own importance ; to insinuate did I say 1 yea, to mainta'n it with a hiigl> band, and to proclaim it with as great solemnity as any part of the gospel ; by which menus they have a great advantage over the minds of the people, and have it in their power to mould and fashion the gospel ac- cording to their pleasure. There is ao occasion for a very nice survey af their writings in order to evince the spirit of their doctrine; we have the old striking rule to judge by, aspasio. 27 and which fadeth not away : all the pains from which he de- livers are eternal, and so are all the blessings he procures ; every thing which takes place, by virtue of his redemption, is eternal ; as he redeems not by corruptible things, when he redeems by laying down his own precious life, so nothing re- stored by his redemption can ever be subject to corruption. He is indeed appointed heir of all things, and the divine ap- pointment hath put all things under his feet; but now we see not yet all things put under him. He is Lord of lords, and King of kings; but at present he rules in the midst of his enemies, until they be made his footstool. His people are comforted in the midst of their sufferings by the hope of what they see not, waiting for the redemption of their bodies, at the resurrection, and for the restitution of all things, or the delive- rance of the whole creation, from the bondage of corruption, into the glorious liberty of the children of God. I content myself at present with glancing at a few passages of Scripture on this subject, as I go along ; a more particular notice of them would lead me too far off from my plea with Aspasio. Some who espouse the doctrine of the two gentlemen above pointed at, as warmly as Aspasio, finding some diffi- culty in pressing men to believe, what cannot be called true before it be believed, have fallen upon an expedient to ease themselves, not unlike what is asserted in the note we have been considering. They maintain, "That Christ satisfied so for the sins of all men, as to procure many temporary benefits to them, and so as ministers might have sufficient ground to call every man to believe that Christ died for him." And to show what absurdities would follow upon the denying of this, they say, " But now, if Christ, in no sense died for any but the elect, how are these glad tidings to every crea- ture ? How shall this good news, this great salvation, be offered unto them through the blood of the Lamb, if he in no sense satisfied for them ?" Hereupon I shall only ob- serve, that it must be extremely difficult for any who main- tain the appropriation in question, to maintain at the same time, the account which Christ himself gives of his death, and peculiar connection with his people therein. This observation is confirmed to me, when I look into the sentiments of the adversaries of the above-mentioned expedient, who are as zealous for the ministerial offer and the appropri- ation, as their opponents. I find them, indeed, maintaining strongly, that in no sense Christ died for any but the elect ; and yet at the same time affirming, as Aspasio's two friends have taught them, that Christ, by his taking on the human 28 LETTERS OX [LET. II nature^ Stands reiiated to the whole human race ; yea, roundly asserting, that he "dsoth stand in an equal or undistijigidshed relation of a Kinsman-RedecDier to mankind-sinners, as such ;" not considering- what inference necessarily follows, viz. That he died for the eternal salvation of ail with whom he partook in flesh and blood ; not minding that the Scripture says only, " H.e partook in flesh and blood with the childrt n whom God gave him, even the many sons whom he brings into glory," Heb. ii. For it nowhere says, that he partook in flesh and blood with any Avho shall perish. Now, in order to get over the knotty point of the appropriation, these men go to work thus : Speaking of " a person's special saving- interest in Christ and his death, — as being actually invested with his justifying righteousness, and accepted in the sight of God on that account ;" they add, " which never becomes trite inj^the case of any, till the moment of believing ; for though a person has sufficient grounds in the word of grace, whereupon to believe this particular interest in Christ and his death, — and though it is never true in the person's case till, the time of his believing ; yet, this doth not make the act ishe- ca>use of its object : only, according to the mysterious or- der of grace, the Lord gives truth to that saving interest, ai the tir/ie of faith's applying Christ to the soul."* But to return to Aspasio ; I have said already, and still say, I am loath to charge him with flatl}'- opposing the scrip- tural account of Christ's death; I am rather disposed to t^ink, that his views of this matter are somewhat unsettled and indistinct, vxhich might occasion his expressing himself inaccurately at times, and who can guard himself against in- consistencies at all times ? 1 presume, be would not venture broadly to contradict the account which Christ himself gives of his own death; and I am encouraged to think so, by his commonly connecting the death of Christ with eternal salva- tion, so as it should mean the same thing to say, Christ died for any person, and. That person shall be eternally saved: 1 will, therefore, consider this as a fixed point ia the proeedure of my controversy with Aspasio. And agreeably to this» I find, notwithstanding Aspasio' s assertion to the unbeliev- ing Theron,. that Christ died for him,, that Theron is at a great loss to find any evidence to support that assertion, and therefore, must be prompted to try what he can feel about himself in support of it. He is obliged to take all the pains. * See preface to a late edition of Dr. Owen's^Death of death, in the death of Christ, Edinburgh, 1775. LET. II.] THERON AND ASPASIO. 2^ and go through the whole course commonly enjoined, in or- der to turn that assertion into truth ; and, after all his labour, though rery willing and very desirous to find it true, he seems to be at a loss how to make it out. Had an apostle laid before Theron the divine truth, with all its evidence, he would have been far from pardoning him, or sympathizing with him in his incredulity, or hesitating about it. He would have treated him with the language commonly addressed to unbe- lievers in the New Testament. But Aspasio certainly acts a very humane part, in sympathizing with his friend, in the difficulty he finds to believe a proposition, whose truth or certainty must be made out by the pains taking to believe it. I AM sensible, all the while, that neither the authority of the preacher, nor the pains taken by the hearer, are sufficient to perfect the appropriating act of faith ; some further aid is necessary, and this is said to be the powerful and efficacious influence of the Spirit of God. Accordingly, we find Aspasio's two friends, supposing the hearer to have essayed and attempt- ed often to perform his act ; and yet still to be complaining, that he is as fir from making it out as at the first. However, they encourage him to persevere steadfastly in repeating his essays and attempts, comforting him with many promises which they adduce to that purpose, that if he do what he can, the Spirit will help him, or do for him what he cannot. They are sensible, that the bare word of Scripture is not sufficient to support the conclusion necessary to be drawn ; so they make this one of their great mysteries, " How the Spirit of God turns the word of Scripture, though in itself but a dead letter, into a livmg principle." Aspasio maintains, that none have the proper Scriptural faith, but those who are taught by the enlightening Spirit to draw that conclusion. But I must have recourse to his friends for a proper view of the agency of this Spirit in the matter. They maintain, that reprobates have as fair a revealed warrant to draw the conclusion as the elect have. But here lies the difference : The Spirit opens up the revealed warrant, which bears a general aspect toward all men, in a particular manner to the elect, so as to enable every one of them to say Christ loved me. They attempt, indeed, sometimes to explain the matter by such logic as this : Christ came to save sinners, I am a sinner ; therefore Christ came to save me. But they are soon sensible of the deficiency of this reasoning and resort to what they call mystery, or what cannot be accounted for. 3* 30 LETT.BKS ON [LET. II. Here they introduce the Spirit, and resolve all difficulties by his mysterious working. We are not, then, to be surprised at finding; their way of speak- ino- on this subject somewhat perplexed, and more profound< than can be accounted for ; while they tell us almost with the same breath, that we are first to exert our natural power, and do our utmost, in the prospect that the Spirit wilLcome at last and help us out ; and yet, tliat all this exertion of our natural powers, is the effect of the Spirit's work upon us. Neverthe- less the same men are often pleased to say, that nature beorjns the work, and then grace seasonably interposes to help out the well-meant, but feeble efforts- of nature. However, then, the matter be brought about, one thing is plain, that the mysterious^ work ascribed by the Spirit, issues in this, to turn the dead letter of the Scripture into a living' principle, and to persuade a man, though he be not mentioned in the Scripture, either by name or surname, that Christ died for him. And it is no less plain, that if this assisting spirit be the Spirit who speaks in the Scriptures, he must, in this case, whisper something privately to the ear or the heart of the sinner, beside what he publicly speaks in the Scriptures. But will any lover of the Scriptures allow the possibility of this ? Will he allow, that the Spirit^ who breathes in the Scriptures, ever speaks a word or syllable to any man, beside what he publicly spealis there ? Or will he bear to hear the living and powerful word of God» on any pretence, or under colour of any distinction whatsoever, called a dead letter ? No ! he will abhor the thought ; and, without being over- awed by the weight of any man's character, he will be read}'- to say, " Let God be true, and every man a liar." But I forbear to enlarge on. this at present. And I presume, that, with all freedom, I may call, whatever spirit speaks or sug- gests any thing not already publicly spoken in the Scriptures, a private spirit ; even as the Apostle Peter teaches us to call every gloss on tbe Old' Testament Scriptures, not sup- ported by the public interpretation of tliem iiii the New, a private interpretation. It would require a large letter by itself to describe the spirit of the popular doctrine ; and if any one who has-already gained the ear of the people, should, in consequence of full conviction of the many deceits of that doctrine, lay them plainly open by evidence from the Scriptures, it might, per- haps, prove the means of gaining some few from the error of their way. And it would be foolish to. expect more. For the course of the world will contfnue \^ same while the LKT. II. ]i THEUON AND ASPASIO. 31 Avorld lasts; and populai" preachers will always be attended" to by the body of the people. The author of Christianity assures his discipk^s, that his religion will be hated by all nations to the enJd; and he cautions them against marvelling at this. A Christian, then, o-uglit not to envy those preachers the attention paid* to them, though he will find it his duty to maintiiin the despised truth, in opposition to all their artificesv I MIGHT now consider how the authority of the min- ister, THE pains taken BY THE HEARER, and the WHIS- PER OF TH'E PRIVATE s^P'iRFr, concur to pcrsuadc the hearer,, that he is a favourite of Heaven, or that Christ died for him. But to have a proper notion of this, one would need to^ have a whole sermon or two in his view at once. ft may suffice, at present, to observe, that the preacher having largely insisted on tjhe progress of a gemiine con{\'-er- sion, and the various actings of faith; and possessed the mind of the hearer with a high notion of the arduous task that must be performed, and with a view of the blessings which attend his right performance, as well as the miseries that must attend his feikire ; the mind of the hearer is, by this time,, supposed to be in some commotion, and to be very anxious to do somrething, or exert some act, in compliance with the pressing call of the preacher. But while his t-houghts^ are thus busied, various difficulties occur to him, how he shall accomplish so great a work. The skilful preacher knowing, that when matters are once brought thus far, the work is half djone, now exerts himself for the relief of the hearer, who now begins to be considered as an excrcissd sml ; and he i> noAV as careful to lower the terms: and' abate the demands on the hearer, as he was before to heighten them. " A single essay will now do the busi- ness. The Spirit is just at hand to second and perfect it. For although the act be at the beginning but aatural, yet in the very acting, promised and purchased grace strikes in, and turns it into a supernatural act." And to enforce this, the preacher, in the height of his warmth, will sometimes take upon himself boldly to falsify the pliainiest fbcts recorded in the gospel ; for instance, saying, " Do as tke man with the withered hand did ; the poor man minted', or attempted to obey^ and in the attempt of obedience, he got power to stretch out his hand as he was commanded. We must be essaying before w^e find the Spirit working effectually in us." NoWv youi know he might with equal justice add, do as Lazarus did. In obedience to. the calli Como forth, he 32 LETTERS ON [LET. II. attempted to rise : but happening to be dead, he was not able fully to rise up and come forth, till he got more power than his own. Now the preacher makes the utmost use of his authority; and as he rises in dignity, he stoops in conde- scension, and encourages the devout hearer to cheapen his offer still lower and lower, till he come as low as can well be imagined, even to what is the very next to nothing. " You can complain that you are dead, that you have not the least spark of spiritual life in you: if you be but groaning under a sense of your deadness, it is a sign of some life ; for the dead use not to tell such tales of themselves. You say you want power. Do not say so ; for all the power of Heaven is ready for your use, and ready to do all, only put to thy hand. Though you want power, have you but the will ? Christ will accept the will for the deed. It is true, you cannot come; are you willing then to be drawn? — You complain you want the will too. — Perhaps your will is only impotent. it is well if it be not obstinate. — Are you willing then to have your will bended ? There are promises at hand to make you willing. — Well, then, put your unwilling will into Christ's hand, and leave him to do all ; — and the work is done." The devout hearer, by this time, finding some motion in his heart, corresponding, in some measure, with one or other of the terms proposed by the preacher, begins to hear some spirit secretly whispering to him, that his state and condition is changed ; that he is now removed from a state of nature to a state of grace : in short, that he is a gracious person. Now the preacher, well knowing the common effects of his doctrine, and the spirit which attends it, exerts himself with all boldness and freedom of speech, to second and en- force the secret whisper of the private spirit, which the devout hearer entertains at first with some degree of timidity and he- sitation : " Why, then, it is to be hoped, that the good work is begun in you, which will be perfected at last. You have been favoured with the heavenly visit. Many perplexities may befal you afterward: but one such visit secures your state for ever. Be thankful to him who hath made such a difference betwixt you and others ; and when you behold the sins of others, from which you are restrained, let it be matter of joy to you, lohen you are helped to say thankfully, what the Pharisee said boastingly, ' The Lord be thanked that 1 am not as other men.^ You may indeed fall into many sad mis- carriages, failings, and shortcomings ; but your faults shall never properly deserve the name of damnable sins, or sins LET. ll] THERON AND A8PA310. 33 exposino: you to the curse of God's law, and the fear of his wrath. Such a fear would be unsuitable to your state, aiid behooved to proceed upon an allowed act of unbelief, calling it in question, if God be your God, and ye his children. This would be razing the foundations. Therefore such fear, as being unsuitable to the grace we have, cannot enter into the notion of the reverence and godly fear whereby we serve God acceptably; for not our God in Christ, but a God out of Christ is a consuming fire to all the workers of iniquity ; that is, to those who are not like us converted, and brought into a state of grace." See the two last verses of Heb. xii. But to have a more full view of the above-mentioned con- currence, it must be noticed, that the chief season, or day of power, or time of the agency of, what I call the 'private, spirit, is while the preachers are declaiming with greatest fervour. If Christ be compared to a frait-tree, now is the time of the shaking of the tree and the distribution of the fruit; if to Noah's ark, the preachers open the doors and usher in the people ; if to a dove-cote, and the people to doves, the preachers open the windows. If the communication of the divine love be spoken of, the preachers are the earthen vessels into which it is poured, in order to be conveyed to the people. In short, they are commissioned to bring Christ near to sinners, and sinners near to Christ. So that if they are so modest as to decline the title, they effectually assume the character and Avork of mediators be- twixt God and the people. The title of ambassadois is that which they use the greatest freedom with, and they no doubt reckon that they put considerable honour upon Christ, while they call him God's amrassador extraordinary. It musi likewise be noticed, that the popular doctrine is so contrived, as to keep the people in constant dependance on the preachers, for their comfort, and in continual expectation of the season of power in giving heed to them. In allusion to the impotent man, who, indeed, according to the sacred text, laboured under an infirmity for thirty-eight years, and who, according to their imagination, lay so long at the pool; some exercised souls may be occupied so many years in fruitless essays and attempts. However, the preacher era- courages them to wait and persist in their attempts, assuring them of success at last : and for their comfort in the mean- time,, he will not scrunle to pei'vert thp Scrint"-' -, in order to pronounce them all blessed who are thus waiting. Again. in like manner, in allusion to Jacob, they who have been favoured with the season of power, and have enjoyed the wished-for visit, may remain unvisited for twenty years, be- 34 LETTERS ON [LET. It twixt one Bethel-visit and another, or perhaps all their life- time. However, though it be still held true, that one visit secures their state forever, they are not to content themselves with a refiex act ; that is, with the remembrance of their first visit, and its attendant impressions ; but they must be still endeavouring- to obtain a new visit, by attempting again to put forth, as at the first, what they call a direct act of faith. In short, the frequent repetition of these attempts, or the strain- ing hard to obtain some motion, or feel some impression on their hearts, is the great thing in religion, that first and la"st must employ the most serious moments of their lives. And herein it is imagined, the exercise of godliness consists. And however much the people may be thus kept in bondage for lifetime, groaning after some inward feeling or impression, vet both the unconverted, and those said to be in a converted state, provided they attend on the preacher, and continue waiting and essaying, are encouraged to consider themselves as in a blessed state ; as being distinguished from the ungodly and profane, under the character of serious exercised souls. Any one who has heard the preachers I have been speak- ing of, or read their printed sermons, may easily see, that the short sketch I have given of their doctrine, might be support- ed by numerous quotations ; and that I have even retained their principal phrases as nearly as the gravity of the subject, and the shortness of this abstract, would allow. I know their doctrine appears ridiculous in the eyes of many who aim at much the same end with them at bottom, but who think to gain it by a shorter and easier course ; yea, they are laughed at by many who, at the same time, laugh at Christianity. This is what I can easily account for. But that any one who has learned his religion from the New Testament, should mistake their octrine for the Christian, is indeed astonishing! If we should be so easily imposed upon, how could we rank with those whom the Apostle John once addressed in this manner, I have not written unto you, because ye know not the truth; but because ye know it, and that no lie is of the truth ? — But it would require a treatise by itself, to lay open the many deceits by which these men change the truth of God into a lie. I might now consider, how the doctrine which thus teacht s men to look on themselves as the favourites of Heaven, is subservient to several purposes, extremely foreign to the design of the gospel. But this may partly appear from what has been said, and may occasionally appear more fully as we go along ; a particular consideration of this would open too large a field for me at present. I behooved to notice, first, the design LET. Ill] THEUON AND ASPASIO. 35 and tendency of the gospel, as illustrated by the real effects it had on them who first believed it; and then show how diffe- rent these effects were from those commonly produced on the minds of the people, by the doctrine of the most zealous popu- lar preachers. — Yea, I behooved to notice the diff('rence be- tween the God of these last, and the God whose character is drawn in the New Testament: — betwixt their Christ and the Christ preached by the apostles ; — betwixt their spirit and the Spirit which breathed in the lives and writings of the apostles : — in short, betwixt their sense of the words grace, conversion, regeneration, holiness, charity, church, kingdom of God, &c., and the sense given of them in the New Testa- ment. Nor need the extent of these differences he wondered at ; for if a man differ from the apostles, how little soever, how covertly soever, upon the point of acceptance with God, that difference will be found, more or less, to aflfect his every religious sentiment. Having now taken a general view of some of Aspasio's principal friends, I will be at liberty to pay a more close at- tention to himself in my next. I am, &,c. LETTER III. Dear Sir, As the controversy we have entered upon, is of such a nature as it can be decided only by the Scriptures, it gives me no small encouragement to proceed, that I have one to deal with, who manifests a very uncommon esteem for these writings. No question has been agitated with greater warmth, among men, than that about acceptance with God. And in- deed, no other question can claim the precedence in point of importance. Yea, the importance of every other question must be rated accordinsr to the connection it has with this. 36 LETTERS ON [lKT. III. Yet we may well say, how rarely is that question stated upon the same footing whereon it stood betwixt Christ, and his few disciples on the one hand, and all the world beside on the other ; but more especially the Jews, who maintained the opposition on more advantageous ground than any other p<>o- ple, then, or since, could do, and so gave the best handle for the fullest discussion of that question? Amidst a multitude of disputes about the Christian religion, that have employed the mind of men, the capital question has been "inuch mistaken, imd almost forgotten." The greater part of the reasoners about acceptajice with God, have generally made the question to run thus, How are we to be exercised, and under what influence, prompting or se- conding? What shall we do, or endeavour? What shall we feel? or, What doth God require of us, that ice may escape his icro/th a«,d curse due to 7is for sin ? Whereas, the first question ought to be. Can any doing, feeling, endeavouring, any exercise of the soul, either prompted or seconded, be of any avail to us in this matter ? or. Whether or not did Chr^t finish upon the cross, all that God reqwiree, every requisite, without exception, to procure acceptance for, and give relief to the guilty conscience of the most profane wretch that lives ? For I need not add, that it must be the very same thing which placates divine justice, or which fully expresses the necessary opposition of infinite goodness to evil or sin, that can relieve the sinner from the sentence of condemnation, which is no other than the voice of God, naturally residing in his conscience. We must not go to borrow distinctions from the €chooJ«, and say. What Christ hath done is indeed ike Gaaily meritorious cause of our acceptance, and that our as- sisted or prompted endeavours, are to co-operate by way of some fiubordinate cause, under whatever name. No ; we must either take the one side or the other of the first and main question: "No trimming, no reconciling expedient," must take place here. My plea with Aspasio t^en proceeds oipwi this cardiaal question. What is the turning point from despair toward good hope? The hinge of the hope of mankind is the hinge of our controversy. In this controversy, then, I have this advantage, that I have only one object, one single point to keep in view. I have it to maintain upon all occasions, that one thing is needful. My chief labour and care again must lie in this, that I do not suf- i^x the change to be put upon me by means of any distinction^ LET. Ill] THEHON AND ASl'ASIO. 37 that I be not imposed upon by well-sounding words, to suffer any dimunition of, or addition to the one thing needful. Aspasio's faith rests, one foot on grace, and the other on nature ; or, to adopt a contrast often stated in the New Tes- tament, one foot on the spirit, and the other on the Jies/i ; or, to make myself, perhaps, still more readily understood, one foot on the work of Christ, and the other on human efforts, or the motions of mm's heart. Aspasio, then, having two things in his eye, behooved to be greatly straitened, how to assign each of them its proper place. And though, in the general, he has handled the matter with as great, yea, I will not scruple to say, with greater skill and address, than any I have seen on the subject ; yet to suppose that he could do it without falling into inconsistencies, would be to suppose him capable of doing that which never yet was, and, I am confi- dent, never will be done by any man. Who could have im- agined, that he, who said so many simple, clear, and strikincr things with respect to the work of Christ, in opposition to ail the pleas of human pride, in the latter half of the sixth dia- logue, and almost throughout the whole seventh, would have perplexed himself in the manner he has done in the sixteenth, blending together two things as unfit for mixture as iron and clay ? Having premised this much in the general, as to the state of the controversy, I shall now proceed to a more particular notice of Aspasio's words. I TOOK notice, in my first letter, that Aspasio's faith needed a variety of subsidiary props, beside the work of Christ to support it. Let us now hear what these are. Aspasio, in order to conduct Theron within reach of the im- puted righteousness, or to show him that he is not so far from it as he apprehends, first puts several questions to him, which he is so happy as to answer in the affirmative, and then com- forts him against several discouragements ; upon which The- ron proceeds thus. " If we feel an aversion to sin, and prize the blessed Jesus above all things ; if the prevaihng bias of our affections be to the Divine Redeemer, and the habitual breathing of our souls after a conformity to his image; may we not suppose ourselves possessed of the truth and reality, though we have not the conficUfice and rejoicing oihiihl — I say we, because I apprehend this is not my peculiar case, but common to myself and many others, I ask, therefore, in their name and in my own, may we not suppose our condi- 4 38 LETTERS ON [LET. tU. tion safe, though we dare not presume to use the language of the spouse, My beloved is rimic, and I am his /" 1 am sorry that Aspasio did not here check Theron with the Spartan if,* once returned in answer to a threatening embassy from some of the neighbouring states, which is so pertinently disclosed in the sixth dialogue. But he has now got into better company, to whom more deference and respect must be paid. He was then talking to guilty sinners, to mere sinners ; and having the righteousness of God in his eye, was confidently setting at nought all pretences to it among men. So that, whoever presumed to say. If I love God, if I love my neighbour, may I not hope — ; he was ready to con- found him by retorting the if upon him. But now he is in presence of another sort of sinners, sinners endowed with amiable qualifications, not sinners pretending by their virtue and morality to supersede the necessity of the imputed righte- ousness, but devout sinners seriously engaged in pious labours to come within reach of it. Let us see then what reception he gives them. " Let these persons know," says he " whatever their names or circum- stances are, that they have as good a right to adopt the words you mention, as Philenor has to call these gardens his own." A right ! — Strange ! when shall we come to the far end of the question about right ? Let us try. What gives a right to eternal life ? The imputed righteousness. What gives a right to that ? The work of faith. Who have a right to act faith ? Those who feel an aversion to sin, &c. Who have a right to say, they feel this ? — Perhaps — those who feel an aversion to its punishment. This calls to mind the vulgar story of the answers given to the question, Whereon stands the earth ? which served only to provoke the renewal of the question. If we are not satisfied simply to believe, that the earth con- tinues to be upheld by the same power which poised it at the first, we must wait till the students of natural philosophy be agreed in fixing to us another support. If we are not satis- fied to answer all questions about acceptance with God, with the imputed righteousness alone, we must wait till our moral philosophers be able to settle to us the principle of moral * Dialogues, vol. i, p. 264. " Those neighbours gave them to under- stand by their ambassadors, That if they entered their territories, they would burn their towns, make the inhabitants prisoners, and spread de- struction wherever they advanced. — To which iusolent menace, the brave Lacedaemonians made no other reply, than if." LET. lit.] TKERON AND ASPASIO. 39 virtue, about which they are far from being as yet agreed. And, indeed, if once we depart one step from the revealed righteousness, the whole plea about acceptance with God is nothing else, at bottom, but a mere philosophical dispute, whatever mask of scriptural phrases it may be clothed with. Accordingly, philosophers have found the people called Q.uakers, notwithstanding their ma«k, to be at bottom their faithful friends and allies, and they are daily coming into a better understanding with mai^y others. Ft)r, except w^here Christianity is maintained in that ancient simplicity which moved the spleen of their ancestors, they can have no violent or common quarrel against it ; though they may maintain such disputes with its professors, as they have always enter- tained among themselves. And, indeed, it may cause them to smile, or, shall we rather say, move their generous compas- s^.on, to see so many of their fellow-creatures labouring hard to maintain and defend the peculiar doctrines of Christianity, and after all, in the manner of acceptance with God, settmg out from the same common principle with themselves. But stay ! I must not run so fast; Aspasio calls me back, *' Yet they will do well to remember, that these qualifications, however amiable, are by no means the ground of their right. They are to advance their claim and hold fast the blessing, not as men ornamented with fine endowments, but as poor, in- digent, and guilty sinners. For such the Saviour is provided, to such his benefits are proposed, and on such his grace will be magnified." More strange still ! Why, then, must I be at so much cost and pains to dress so fine, to put on so many ornaments .'' Is it that I may the better remember that I am naked, or clad in rags? Must I be clothed like a gentleman, that I may be the fitter company for beggars ? I am told, that any man fashion- ably dressed may appear at court. How shall such a one be brought to think that his dress no Avay contributed to his ob- taining the readier access ? Can all the panegyrics and dedica- tions that ever were wrote, persuade us, that men may be ornamented with fine endowments, and yet be insensible of their importance : or that every man's pride is not equal to his worth ?- The Scripture itself does not strip men of their self-confidence, without divesting them of every pretence to it, without convincing them that they have no fund for it. It convinces them that they are poor, indigent, guilty sinners ; that they are so in reality and nothing else. It does not ad- mit that they have any amiable qualifications to abate the force of this charge, and, then, I leave it to their own generous 40 LETTERS ON [LET. Ill, condescension to forego the consideration of them. Aspasio would have us to be very good and very humble, in order to meet the imputed righteousness ; to be very holy, and to have a great sense of our defilement ; to be very rich, and to have a great sense of our poverty. But in that case, it is to be pre- sumed that whatever compliments we may pay that righteous- ness, it will meet with but a very cold reception from our hearts. Avaro, by great diligence and success in trade, has acquired a large fortune ; yet one can scarcely perceive any alteration in his dress or behaviour. If you compliment him upon his wealth, he modestly replies, that if he has got some small trifle, it ismore owing to kind Providence than to his industry ; for he has seen many traders, of greater abilities than his,, decay into extreme poverty ; — and after all what is it but dross I yea, his confidence in his wealth is sometimes at so low an ebb, that he is sincerely afraid that he shall die a beggar. A stranger one day, happened so far to mistake some of his modest and diffident appearances, as to entertain suspicions of his credit, and to intimate some doubts if he was a good man. As soon as Avaro percei^yed this, his temper warmed, his style changed, — in short, were I to relate his whole behaviour on this occasion, you would say — a purse-proud tradesman indeed 1 But Aspasio will still insist, "that these qualifications, however amiable, are by no means the ground of their right." Let us see, then, where the ground of their right lies. I think the obvious meaning of Aspasio' s words is this, these persons, so qualified, have the right, exclusive of unqualified sin- ners, or of those who are nothing else but poor, indigent, guilty sinners. Where, then, can the ground of the right lie, but in the distinguishing qualifications 1 It cannot lie in any thing common to both : for in that case the unqualified would have as good a right as the quaUfied. Therefore it must lie in that which constitutes the difference betwixt them. Let us now attend them both at their prayers, and ncrtice how they present their supplications before God. — Methinks I see first a decent respectable company advancing to the house of prayer, and then stepping forward with a graceful assurance, beginning their address thus: "We give thee thanks, O God, for the aversion we feel to sin, and for every other amiable qualification by which thou hast distinguished us from other men ; Ave bless thee for every fine endowment wherewith thou hast ornamented us, and more especially for LET. Ill] THERON AND ASPASIO. 41 the peculiar right thou hast given us of advancing our claim to all the blessings of the kingdom of thy Messiah ; whom we prize above all things, and to whose merits we are in- debted for every advantage we enjoy. We humbly acknow- ledge that our qualifications are by no means the ground of our right. For, had it not been for thy grace assistino- our feeble efforts, we might have been as yet like other men, drinking up iniquity like water. We acknowledge the rio-hte- ' ousness of thy Messiah to be the only meritorious cause of all our happiness. For his sake, therefore, we earnestly beg the continuance of thy grace, that we may alvv^ays come into thy house of prayer with a comfortable assurance, and may never be filled with confusion efface in thy presence." Behind them, at some distance, I see an abject company approaching, with remorse in their faces, as if they had just come from the gratification of some guilty passion. They dare not venture beyond the porch, as if afraid to pollute the sacred mansion, but pointing toAvard the inner recess where the propitiatory stands, they are encouraged to utter these words " God be propitious to us sinners." Methought, as they went up, I overheard one of them say- ing to his fellow, " Surely there is not a wretch upon earth riper for hell than I. My life has been one continued course of injustice, profaneness, and excess, by which last I have so reduced my health and circumstances, that instead of havino- any opportunity of lessening the debt I owe society, through my injustice, 1 must necessarily increase it, by the claims of my wants upon their compassion. Upon occasional touches of remorse after satiety, I have often made resolutions of amendment ; but the first temptation always broke them. — In short, the more I look into my heart, the scene appears the more shocking. Whether I look backward or forward, reason,— experience, — feeling, suggest ^nothing but matter of anguish. — But I am informed upon good authority, that there is a propitiation for sin, — that there is forgiveness with Him who hath mercy on whom he will have mercy. — Let us there- fore draw near." These last neither have the qualifications of the former, nor do they pretend to their right. They can perceive no pro- mising sign about themselves. They feel no mark, no token, but what marks them out for wrath and destruction. They have nothing in the heaven above, nor in the earth below, to keep their hearts from sinking into utter despair, but the bare propitiation- This, and this alone, encourages them to make their address to God. By this, and this alone, God conveys 4a LETTERS 01^ [LET. III. the first taste of his favour and peace mto their hearts. Now, and not till now, do they begin to love God and hate evil. Now a ray of good hope begins to dispel the gloomy fears of future evils : and faith continuing to work by love, they go on to the full assurance of hope unto the end. I complain, therefore, of Aspasio, for his discouraging such as God comforts, and leading forward those whom God holds at a distance. Let these persons know, says he, why these persons more than others ? Surely, because these persons are in better circumstances than others. Nay, 1 am not allowed to say that fully either : for he immediately adds, " whatever their names or circumstances are," But after all, I cannot see how they can be in very bad circumstances : at least, they are far from being in such destitute circumstances, as those to whom God is said to commend his love, Rom. v. They are not ungodly, for they are averse to all evil ; nor are they without strength, for the prevailing bias of their affections, and the habitual breathing of their souls is toward the perfec- tion of all virtue and goodness. Yet, when my friend deviates from the truth, it gives me some sort of satisfaction to observe, that his tongue faulters, that every second word weakens or destroys the force of the former. And it pleases me to find, that Aspasio had not courage to close this period, without bringing forth the plain truth at last. For pointing to poor, indigent, and guilty sin- ners, he concludes, "For such the Saviour is provided; to such his benefits are proposed; and on such his grace will be magnified." That I may not seem to be too severe upon Aspasio, I will keep him in countenance, by taking notice of a rebuke that was once given to one of the chief apostles, for an instance of behaviour, which he was drawn into through the fear of giving offence, but which favoured strongly of Aspasio' s doc- trine. Gal. ii. The rebuke which his fellow-apostle gave him, was, I think, to this effect ; " You are indeed one of the peculiar people, highly distinguished, on account of many qualifica- tions and advantages, from mere Pagans and idolaters. But you have been taught by revelation to know, that all these qualifications and advantages are good for nothing in point of acceptance with God ; and that, in this respect, you are per- fectly on a level with the vilest alien, who has nothing else to make him clean, nothing else to bring him nigh to God, but the bare report he has heard concerning Christ crucified. In consequence of your knowing this, you have, till now, re- LET. Ill] THERON AND ASPASIO. 43 gulated your practice accordingly ; consorting and eating, in a friendly manner, with the believing Pagans on all o^cca- sions; as knowing them to be, in all respects, as clean and nigh unto God as yourself, or any of your qualified brethren. Why, then, have you now suffered yourself to be so far over- awed, by the presence of some of your qualified friends, as practically to dissemble your avowed principles, by your withdrawing, on this occasion, from the company of the be- lieving Pagans 1 This your conduct is far from being up- right according to the truth of the gospel, and has moreover the worst of tendencies. You hereby administer fuel to the religious pride of your qualified brethren. You give these persons to know, that they have some better right to eternal life than others, who are not so qualified. You hereby tempt the Pagans, who have nothing else to recommend them to God, but what they believe Christ has done, and who have hitherto, and that upon good ground, considered this as enough, to call in question their faith, and suspect that nothing more, be- side what they have already believed, is necessar5^ In short, you compel them to seek after your qualifications, in order to complete and make sure their right and title to the favour of God. You compel them, in effect, to deny the truth of the gospel." While we are speaking of Jews, it may not be amiss to compare, for a little, the disposition which shows itself in us who call ourselves Christians, with the account given of their's in the New Testament, as to the point of righteousness, or ac- ceptance with God : for whatever contributes to our acceptance with God, must come under the notion of our righteousness. If in this matter we would fix our attention more upon things than words ; more upon the leading features than the inconsiderable differences, I am persuaded the likeness would appear very striking. We Christians have been led by prejudice, rather than by any just reason, to entertain a contemptible notion of the an- cient Jews, in comparison of ourselves. And this notion has, among other causes, served to make us less attentive to the grand controversy that was once carried on among them ; a controversy, wherein the true character of God, and that of man, are set forth in the strongest colours. No Christian nation can justly claim the precedence of them, as to the know- ledge or practice of virtue or piety. The Pharisees had the foremost reputation among them, both for integrity of life, and fervour in? devotion. We are not to imagine, from the cha- racter given of the Pharisees by the searcher of hearts, that 44 LETTERS ON [LET. III. they were worse men than ourselves. For even he grants, that they outwardly appeared righteous unto men, and speaks of them as highly esteemed among men, who knew as well how to judge of characters as we do. And we find by several testimonies, that they were men who studied to keep a good conscience, and were zealous for God.* The chief thing for which we find them censured in the New Testament, is, that they presumed God had a peculiar regard for them, and would accept them on account of the excellency of their lives. This, their presumption, did not arise from a firm persuasion that they had done enough to procure the favour of God and eternal life. For, as to this, their hearts failed them upon occasions, and the question re- curred upon them, What good thing shall 1 do ? What lack I yet ? but it proceeded upon the difference they perceived betwixt their ow^n character and that of other men. This naturally drew their attention and care to increase that diffe- rence, and make it as clear and sensible as they could ; see- ing from the contemplation thereof arose their chief satisfac- tion, and the readiest means for stifling the uneasy question, or keeping it out of sight. Consequently they had the less attention to spare for noticing another difference of greater moment ; that is, the difference betwixt their own character, and the perfection of the divine laAV. Hence it was, that they became very wise and very scru- pulous, as to every thing that regarded the first-mentioned difference, even making additions to the divine law in that respect; and, at the same time, very superficial in their knowledge, or rather very ignorant, as to what regarded the last : whereas, had they given their chief attention to the last, as they ought, it would have appeared so immensely great, as to make the first utterly to disappear ; even as he who takes a great mountain into his eye at once, loses sight of the * I think I need not take time to describe tlie ridiculous notion enter- tained by the populace and their chief leaders, of the character of the Pharisees ; by means of which a great part of the go.«!])el history has become of no more importance to them, than an old legend, and, instead of conveying them to the most useful instruction, serves only to awaken in thevn the old self-applauding reflection, '^ If we had been in the days of our fathers, we would not have been partakers with them." — The same reflection is in like manner cherished by a n>oro fashionable .sort of teachers, who maintain, that the character given in the New Testa- ment of the Gentiles, at the first publication of the gospel, was peculiar to the Gentiles of diat age ; that they indeed deserved to be called imgod- ly, icithout strength, Ss'c. ; but that it would be very foolish to apply such epithets to the people of good Christian nations. LET. Ill] THERON AND ASPASIO. 45 difference betwixt one pebble and another at the foot of it. It was this inattention and ignorance that Paul bewailed, when he said, they being ignorant of the righteousness of Gud, arc sciking to establish their own. And hence it was, that they had but a very partial and imperfect notion of the law of God, regarding it chiefly as it furnished them with the means of distinguishing themselves, as well from the looser sort of their own nation, as from the heathen. The law, according to which they sought to be found righte- ous, or accepted with God, was indeed no other than the law delivered by Moses; the law which requires Godliness and Humanity* in perfection, as also the law of nature requires. So the Apostle says. They followed after the law of right r- ous7iess. But when he speaks of their manner of following, or the course of hfe by which they sought acceptance with God, he says, The?/ sought it, as it were, bi/ the works of the law, Rom. ix. 32 : that is, Though their works were far from coming up to what the law required, in order to con- stitute them good, or well pleasing in the sight of God ; yet they bore such a conformity to its precepts in the eyes' of men, as to pass for the works of the law in their esteem, and they were very ready to transfer the appearance and weiglit which their works had in the presence of men, into the pre- sence of God and their correspondence with him ; and to pre- sume, that he w^ould put much the like value upon them. Had the divine law been given only like human laws, as a rule by which men were to judge of one another, the Pharisees undoubtedly stood fairest for being justified by it: but when we think of the divine law given as a rule to regu- late, not only the correspondence of men with men, but that of every man by himself with God ; a rule by which every man is answerable to, and must be tried by him, who searches the heart, and is thoroughly acquainted with all the springs of human action, the question must naturally arise in the breast of the best of men. Who, then, can be saved? where is the character to be found that God will approve 1 or even, where is the person that can stand up before his Maker, and, point- ing to the most infamous of his neighbours, say, I am not as this man ? Though the Pharisees' character did in reality respect more * For brevity's sake, I choose to ui^e these two expressions for the sum of the divine law ; Godliness, for love to God, with all the heart, .streni^th, and soul; and Humanity, instead ofphilanihropy, or as tlie full import of these words, Thou shall love thy neighbour as thyself. 46 LETTERS ON [LET. Ill the praise of men than that of God, yet we must not consider them as regardless of the approbation of God and their own consciences. Their whole conduct was not directed merely by ostentation: no; they were zealous for God, while they were ambitious to distinguish themselves among men. They were concerned to have the approbation of their own con- sciences, as to their difference from, or excellency above, other men; so that they would not readily, even in secret, have al- lowed themselves in doing what was unsuitable to, or omitted what was requisite to support their difference from other men. They studied so to keep a good conscience in this respect, as that they might be able, in their addresses to God, to appeal to him for the truth and reality of that difference; as would appear from the prayer of the Pharisee in the parable. The great mistake, then, of the Pharisees lay in this, that they presumed, that what dirstinguished them from other men, would recommend them to God. But the greatness of their mistake is perceived only by such as believe the gospel. And, indeed, it had never been effectually demonstrated to the conviction of any, if a righteousness exceeding their's had not appeared in the world. That such a righteousness has indeed appeared, the whole New Testament bears witness. And to say barely, that it exceeded their's as far as their's exceeded the naughtiest character upon earth, to give but a very low ac- count of it, and infinitely short of the truth. For it exceeded their's as far as their's came short of the perfection of the di- vine law. And the gospel undoubtedly gives their righte- ousness its highest place of distinction, when it says, that the righteousness necessary for entering into the kingdom of heaven, must exceed their's. The righteousness I am now speaking of, is no other than the character of Jesus Christ. This character was not dis- tinguished by those shining qualities, by which great men and promoters of the temporal happiness of society, have gained the applause of their cotemporaries, and the veneration of posterity. It was a character in low life, wherein godliness and humanity shone forth in perfection. It respected the good of men, and the ^?r«^i.se of God. It respected the eternal good of individuals of all ranks, without regard to what class or society of men they belong to; without any view to form them into any faction or party connected by secular ties. Jesus Christ promoted no new art or science forthelenefit of society. Though all means for forming the most perfect character were within his power ; instead of LET. Ill] TIIF.RON AND ASPaSIO. 47 distinguishing himself by such acts of generosity as common- ly draw the applause and attachment of m;nikind, he choose to appear in such a condition, as to need the alms of others for supplying him with the necessaries of life. He disputed not the secular privileges of any rank or class of men. He gave forth no new laws for the better government of states or kingdoms : nor did he urge a more vigorous execution of any penal statutes then in force, for the better suppression of irreligion and immorality. He did not set on foot any work of public reformation. He left the world in all respects just as he found it, having only made a further discovery of the evil thereof to his own few disciples, whom he left exposed to its hatred ; warning them to expect no better treatment from it than he himself met with. This character, though unadorned with those things which draw the admiration of the world, and though held in the greatest contempt by all ranks of men in it, was y6t found perfectly well pleasing to God, and receiv- ed the highest testimonies of his approbation and delight. The name Jesus Christ has been torn off from the character drawn for it in the New Testament, and has been applied by various classes of men to the character most admired by each of them. Some, under the name Jesus Christ, present to our thoughts an eminent moral philosopher ; others a patriarch of monorchism ; others the supreme head of a national church, in whose name all heresy and profaneness are to be rooted out of the nation, and all zealous ecclesiastics obtain prefer- ment : yea, we may find all the same sorts of men who op- posed Christ and his apostles at the first, now severally main- taining their favourite maxims under the patronage of his name. We cannot, therefore, have a proper view of the real cha- racter of Jesus, without noticing the contrast wherein it stood to that of all other men, but more especially to that of the Pharisees, who had the fairest claim to be accounted righte- ous, and were really esteemed so among men. Jesus Christ undertook to fulfil all righteousness ; and we see by his doctrine what an extensive view he had of the perfection of the divine law, and likewise, of all the ariful reasonings that take place in the hearts of men evading the force thereof His comprehensive knowledge of the divine law, and what righteousness was necessary to honour it, as well as his unfeigned love to it, are set forth befoiehand in the psalms, in the language adapted for him. In the 1 19th psalm, which is employed from beginning to end, in draw- ing the picture of his heart, and in some others, we find him 48 LETTERS ON [LET. III. speaking in this manner : / have seen an end of all perfec- tion ; the breadth and the length of the most perfect charac- ters among men ; but thy commandment is exceeding broad. Thy righieous)iess, O God, is very high. O God, icho is like unto thee? After the commencement of his public ministry, when his character began to be exposed to the nai»ow scrutiny of all sorts of men, he did not, like other pretenders to righteous- ness, give such a view of the law of God, as might best suit the purpose of gaining a reputation for virtue and holiness among men, and yet allow a convenient reserve for the in- dulging of those passions, which however much they may move within the bounds of decency, do indeed carry in them the highest disaffection to God. In the account which he gives of the divine law, in the 5th, 6th, and 7th chapters of Matlhcic, the force of his discourse turns upon man's corres- pondence with God thereby. And he declares, that every thought entertained in the heart, opposite to the spirit of it, makes a man liable to hell-fire, or the wrath to come. He fulfilled the law in the strict sense he himself gave of it. He regarded not the difference from other men, which the Pharisees made so much account of So far was he from keeping his distance from the dissolute part of mankind, that he was said to be one of them. With such affability and kindness did he behave toward them, that he was called their friend. Toward the other part of mankind, the Pharisees, we find him wearing a more forbidding air. We seldom see him in their company without the frown in his counte- nance. The story of the woman taken in adultery, recorded in the 8th chapter of John's Gospel, sets before us his beha- viour, in both these respects, in a very striking view. It would seem, that some Christians began very early to be ashamed of this part of Christ's character : for it is difficult to give any other reason for the authors of the Syriac version of the New Testament, their dropping or leaving out that story recorded by John in their version. To an attentive reader of the history of Jesus Christ, this temper of mind in him will often present itself in very surprising views. And, indeed, our surprise at this cannot be abated, but by our calling to mind another, no less won- derful, part of his character ; and that is, the joint appear- ance of human weakness and Divine Majesty. We find him subject to every human want and infirmity ; yet claiming and manifesting every divine perfection, every attribute of that peerless One, who shares not his glory with another. LET. III.] TIIERON AND ASPASIO. 49 We find him regardless of the charge of blasphemy, de- claring, The Father and I are one, and receiving divine worship accordingly. We find him weary and thirsty, sitting on a well, asking a drink of water, and at the same time showing himself to be the fountain of living loaters. Not to multiply instances, we find him ready to expire on the cross ; and yet, showing himself to be the hearer of prayer and the sovereign of Paradise, or the highest heaven. We must bear in mind, what for a person Jesus was, what submission he showed, what honour he paid to the divine law by his obedience, when we hear him giving his verdict of the characters of other men, and sotting aside all the boast- ed differences among them. It was in the eyes of such a person, and it was in contrast ^\^th his righteousness, that all these differences shrunk into nothing ; even as all difference among the stars is effaced when once the sun appears. Had the wisest men of all nations laid their heads together, and consulted beforehand, what character was fit for God to wear, in becoming a man on the earth, they would, no doubt, have imagined something very grand, far outshining the character of the perfect prince drawn by the author of Tele- machus. Had a man of low condition, meanly born, of no education, choosing his friends and companions from amongst the basest of the people, and having no taste for the company of men of character and distinction; had such a man, I say, stood up, in the midst of the best improved nation, for the Di- vine personage, having no testimonies for the dignity of his person and the excellency of his character, but what were heavenly, miraculous, or out of the course of nature* how great must the disappomtmcnt be : how great the contempt ? how great the indignation ? What skill, what pains wou!d not men employ to stain his character, and invalidate every argu- ment of his dignity ? Philosophy, carefully tracing the foot- steps of nature, would lend her aid to overthrow every pre- ternatural testimony in his favour. Virtue, hitherto nourished by praise, and claiming the privilege of being her own reward, would awaken the resentment of her votaries to repel the in- sult. Every human excellency would be in arms ; devout zeal would take the alarm for the honour of God, and head the opposition; the church would apprehend her danger; and all contending parties, suspending their mutual feuds, would join in the general cry, away with such an one from the earth. What a ferment must have been in the minds of the 5 50 LETTERS ON [LET, III' wealthy citizens of Sparta, when Lycurgus dissolved all property, and made an equal partition of lands, without regard to former claims? The appearance of Jesus Christ in the world, grated upon the hearts of men in a more tender part still. For we know, by history, and daily observation, that men may be brought to embrace voluntary poverty, and to choose the greatest bodily pains, when they are thereby fur- nished with a ground of glorying before God over other men ; yea, oftentimes for the sake of mere fame and worldly reputa- tion. But where is the man that will fairly admit the con- viction, that he has nothing about him whatsoever to recom- mend him to his Maker 1 Every man takes notice of some advantageous difference in his own favour. Even the man of pleasure, who seems to have cast off all fear of God, will, upon occasions, bestow a squint look on the devotee, and say in his heart, at worst I am no hypocrite ! Jesus Christ laid the foundation of such a revolution among mankind, as to virtue and happiness, as quite eclipses all the great changes that ever happened in the world ; though it will not have its full effect, till the time when the once rude fishers of Gallilee, with the other apostles, shall publicly ap- pear, seated on twelve thrones, next to that of the Most High. The appearance of Jesus in the world well corresponded with that grand revolution, and the lofty, prophetic images, by which it is described. The ministry of John the Baptist who came to prepare his way, is thus pointed at by Isaiah, chap, xl. The voice of him that crieth in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every moun:' tain and hill shall be made low : and the crooked shall be made straight, arid the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall sec it together; for the mouth of the Lord hath spoken it. The earth is represented as levelled into a plain, having a highway cleared out for Jesus, to walk alone conspicious through the midst of mankind, that all flesh might see together the glory and ex- cellency of his character ; that all might see it on an even foot- ing, none overtopping another, none intercepting the view of his fellow. The same prophet speaking of his day, chap. ii. presents us, to the same purpose, with a grand assemblage of images, which are concluded with a repetition of the leading- sentiment which introduces them. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of Hosts shall be upon every one that is LET. ml THERON AND ASPASIO. 51 proud and lofty ^ and upon every one that is lifted up, and he shall be brought low ; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that arc lifted, up, and upon every high toicer, and upon every fenced wall, and upon all the ships of Tarshish, and upon all plea- sant pictures. And the loftiness of maii shall be boioed down^ and. the haughtiness of men shall be made low : and the Lord alone shall be exalted in that day. And the idols shall be utterly abolished. The Apostle Paul, while he takes a sum- mary view of this passage, 2 Cor. x, 4, 5, at once ascertains and illustrates to us the meaning of the prophet. The same thing was clearly intimated, by the Spirit of pro- phecy, at the entrance of the Saviour into the world : Luke i, 46 ; A?id Mary said, My soul doth magnify the Lord. He hath shoiced strength with his arm ; lie hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry loith good things, and the rich he hath sent empty away. Luke ii, 34 ; And Simeon said unto Mary his mother, Behold, this child is set for the fall and rising agoAn of many in Israel ; and for a sign which shall be spoken against, — that the thoughts of many hearts may be revealed. To the same purpose is the saying of Jesus, oftener than once recorded in the gospels, Many that are first shall be last, and tlie last first In fine, the whole New Testament speaks aloud, that as to the matter of accept- ance with God, there is no difference betwixt one man and another ;* — no difference betwixt the best accomplished gen- * For illustration of this, I shall here subjoin the following note : Jesus was not insensible to those things which render man amiable to man, or one man more so than another; while he did not admit the con- sideration of them as of any weight in the kingdom of God. Here we may see his groat self-denial, and at the same time the gloiy of the Divine sovereignty, Jesus made a very acceptable citizen in the city of Naza- reth; while, residing there, he increased in wisdom and stature, and in favour with God and man ; yet, in his preaching the kingdom of God, he showed no peculiar attachment lo them whatsoever. The like may be said of his connection with his kindred. The intimacy of private friendship subsisted betwixt him and his Apostle John ; yet this did not make him more indulgent to his friend than to others, when he observed in him any disposition unsuitable to the kingdom of God. He wept over the capital city of his nation, while yet he foretold its destruction ; even as he wept over his dead friend Lazarus, though he knew it would cost him but a word to raise him from the dead. Conversing one day with a certain young ruler, he was so taken with his behaviour, that be- holding him, he loved him ; but as the conversation proceeded upon 52 LETTERS ON [LET. Ill tleman, and the most infamous scoundrel ; — no diflerence betwixt the most virtuous lady and the vilest prostitute ; — no difference betwixt the most revered judge, and the most odious criminal standing convicted before him, and receivin? the just sentence of death from his mouth : — in a word, no differ- the title to eternal life, be sent him away sorrowful. On this occasion, his disciples were greatly astonished, and said among themselves-, Jf'ho then can be saved 1 Jesus closes his discourses to them at this lime, with the standing maxim of his kingdom. Many that arc first shall be last, and the last first. He knew by the ancient prophecies, and he saw by what sort of success his gospel was already attended with, that his kingdom was to consist chiefly of the last, the basest and worst of mankind, and not of the foremost, the most creditable, wise, and prudent amongst them. And he thanlcfully submitted to this, for the glory of his Father, and the manifestation of his sovereignty. So we iind him expressing himself, upon the return of some whom he had sent to preach the gospel : in this manner ; I thank thee, O Father, Lord of hcacen and earth, that tJwu hast hid these things from the icise and prudent, and hast rctcaled than unto babes ; even so. Father, for it scemetk good in thy sight. It is impossible to give any account of this matter, that will satisfy the pride of man ; yet it is veiy evident, that, according to the mind of Jesus, the above-mentioned young ruler, ho\vever amiable, had no part in life eternal. Have we not seen men remarkably amiable and useful in their neigh- bourhood, who were yet disaffected to the king ? Now, from this disaf- fection, as being opposite to the general good of society', we must infer, that their social disposition is very partial and defective ; seeing it re- quires only a proper opportunity to draw forth their hatred of their countiymen, and make it issue in the most destructi\ e effects. \V'ith much greater propriety may we say, that all ungodliness includes inhu- manity. He who has any reserve in his submission to God, on whom alone the happiness of mankind depends, must have the like reserve in his affection or goodwill to men; for as God stands in no need of us, so he requires no homage or submission from us, but what he judges necessary to promote our nuitual happiness. Accordingly, we find the Scripture always makes our love to our neighbour, the proof and mea- sure of our 2>iety toward God. And in this view, it is called the fulfilling of the law. So tlie Apostle James, chap, ii, S. says. If ye fulfil the royal law, according to the Scripture, Thou shalt love thy neighbour as thyself ; yc do icell. And Paul .says, Rom. xiii, 10. Love tcorketh no ill to his neigh- bour : therefore love is the fulfilling of the lair. "When Jesus was asked, Which is the great commandment in the law ? Matt, xxii ; his answer was, " Tliou shult lore the Lord thy God with all thy heart, and icith alt thy said, and with all thy mind. This is the first and great command- ment. And the second is (o^wta avrtj) like unto it, Thou shalt lore thy neighbour as thyself On these two coinmandments hang all the laio and the prophets. He gave the same sun^ of the law to the lawyer, who stood up and tempted him. saying. Master, what sludl I do to inherit eternal life ^ Luke x, 25. And when the lawyer, willing to justify himself, said. And who is my neiahhour I Je.sus agreed to rest the issue of the controversy about righteousness, upon the re.sult of that question; for, after giving him a pattern of humanity, he says to him, Go, and do thou likewise. LET. III.] THEKON AND ASPASIO. 53 ence betwixt the most fervent devotee, and the greatest ring- leader in profaneness and excess. If, then, the true state of the case betwixt Jesus and the Pharisees be attended to, the conduct of these last will appear Let us now apply what has been said, to the case of the young ruler, who certainly deserved to be considered as one of the first or best of men. It is evident, he had a very great concern about eternal life ; and no less esteem for Jesus, as a proper guide to him in that respect ; so that he appeared determined to do all that Jesus should enjoin him in order to obtain it. For, if we notice the whole conversation, from his most respectful address, to his most sorrowful departure, we will lind, that he had as high a regard for Jesus jxs for life eternal ; which is as much as to say, that he had indeed as high a regard for him, as he had at bottom, or in reality, i'or God. Jesus refuses the partial hom- age or worship he paid him, as being more than belonged to man, and less than Wii5 due to the one God ; and for aaswer to his anxious question, JVhat shall I do that I may inherit eternal life? refers him to those precepts of the law which respect the love of our neighbour. The young ruler, presuming he was blameless in this respect, answers, Master, all these things have I observed from my youth. Yet his con- science suggesting to him, that there nmst be a deficiency somewhere, made him subjoin this question, Jf'hat lack J yet ? Hei-enpon Jesus affirms, there was indeed a defect in his obedience ; and, in order to its being perfect, enjoins him the practice of such humanity, as would manifest his entire, unresened submission to, or dependence on God ; giving him withal, by his form of expression, in making mention of THE CROSS, a hint concerning a better righteousness than he was then seeking after, and a better life than he presently enjoyed. But such was his attachment to earthly happiness, or to the things which he pos- sessed, in the abundance of whicii he at bottom thought happiness lay, that he had no ear to give to the true .scope of the divine law, nor any attention for the salutary hint given along witli it by Jesus; which hint, had he understood it, would have at once eased his mind about righteousness, and loosed his attachment to earthly happiness. Ho he went away very sorroicful, i'or he icas very rich. Thus we see, however great regard he had for Jesus, for the favour of God, and eternal life ; however nmch he was concerned about godliness and humanity: yet his wealth was dearer to him tlian these sacred con- siderations, and determined him to turn his back upon them all. We nuisl, all the while, keep this in our eye, that he entertained an opinion of himself, as none of the least deserving of mankind; that, however, deficient he thought liimself in point of righteousness,, he was far from thinking his case desperate in that respect ; for, in that event, his sorrow would have pressed liim chiefly there. Thus we see how, upon a proper trial, the best of men are stripped bare of aU pretencss to true godliness and humanity. The gospel sets before us the character of God, which is summed up in love, as fully displayed in the way of humanity or kindness to men. And this kindness of God is the ouJy source of true nuUual kindness among men. After man had renounced his dependence on God. the link of affection or true kindness among men was broken. Men became foolish and ig- 54 LETTERS ON [LET. III. very suitable to the temper of the great majority of those called Christians, whether Popish or Protestant, churchmen or dis- senters : and the great evil thereof will be observed only by those few who are Christians in the ancient or first sense of the word ; and who, in every age and nation, alwaj-^s have made, norant about happiness, eacli setting up for himself, and going astray after his own way. Hence endl<*s.s discords behooved to arise. So Paul, speakingof hinwelf andhis fellow Christians, says, Jf'c ojirsehes also were sometimes foolish, disobedient, deceiving, serving divers lusts and plea- sures, living in malice and envy, hateful, and hating one another. But after that the kindness and (philanthropy, or) humanity of God our Saviour ap- pea red he sa red us. The kindness of God to man is thus expre.<«sed, 1 John iv, 9, In this teas manifested the love of God toirards us, because that God sent his only begotten Son into the tcorld, that ice might lire through him. And the argument for nmtual kindness arises thus, verse 11, Beloved, if God so loved us, xcc ought to love one another. In the unparalleled submission of Jesus Christ, in his obedience unto death, we see displayed at once the grandeur of the Divine Majesty, and the extent of Divine kindness to men. And we cannot look upon Christ's work of love to men, without perceiving therein the perfection of godliness. It is only by the work of Christ that men are restored to happiness, in dependence upon God, and to true friendship among themselves. They are restored to the fevour of God, and of one another, by that which abolishes all differences and distinctions among them, and so every source of variance and discord. The first Christians, who loved the saving truth, loved one another with a peculiar delight for the sake of it. And they showed good will toward all others, as knowing none but whom God might save, and bring to the knowledge of the truth. All the ancient followers after righteousness, who, for the sake of their favourite distinctions, opposed the saving truth, received this character from the sole unerring judge of godliness and humanity, they please not God, and are contrary to all men ; that is, they were adversaries to the eternal happiness of mankind. And we have the same authority to sup- port us in atiirming, that every kind of opposition to the gospel, is at the same time pointed against the humane spirit of the divine law, 1 Tim. i, 9.11. From what has been said, it will appear, thfit Christians must have a way of judging very different from others, about the pleasure of God, and the benefit of men. Whereas, all others infer what is agreeable to God; from their preconceived imaginations about the interest or benefit of men; Christians infer what is beneficial to men from the previous de- monstration tliey have, l)y undoubted facts, of what is most agreeable to God. So that when they read the great things revealed in the gospel, they confidently affirm with Paul, these things are good and profitable unto vxen. These reflections I have briefly put together, as a sample of what the Scripture aflbrds, in answer to the objections men are ready to make against the revealed method of acceptance with God, as annulling all the boa.sted difierences or distinction.s in the characters of men. To which I 9liall only add, as a summary conclusion, tliat though, among those who LET, III] TIIERON AND ASPASIO. 55 andahvays will make, but a very poor and despicable figure in the eyes both of the wise and of the devout, even as he whose name they wear did before them. What could be more offensive to the pride of man, or, shall we say, to the delicate ears of virtue and piety, than to hear one claiming a heavenly mission, declaring that all the pains taken by one man to excel another, and to obtain the prefer- ence before God, go for nothing, or rather serve to make him more hateful in his sight ? Do we not even feel some incli- nation to sympathize with the Pharisees in their chagrin, when they were obliged to hear such grating words as these, That which is highly esteemed among men is abomina- tion in the sight of God ; and that men of the vilest charac- ters went into the kingdom of God before them? When we hear Jesus saying, The tcorld hateth mc, because I testify of it, that the icorks thereof are evil ; shall we say, that he was sent from heaven to tell the world, that murder, adultery, theft, &;c., were evil actions ? or did the world ever hate any man for declaiming against vice ? or rather, would not any man speaking publicly in its favour, run the risk of being stoned or torn to pieces even by the most vicious of the mob ? The truth is, Jesus w^itncssed against the world as evil, in that respect wherein they approved and valued themselves most: and accordingly the zealous Jews understood him. Would they not judge, then, that they had good ground to count him an enemy to all that they called virtuous or pious .'' But how must it heighten their provocation, to hear such a man, whose character was every where hissed at, who was even thought beside himself by his near relations, declaring-, in the most open manner, with unshaken confidence, that Go(l had no delight in any character under heaven but his alone ; that none of mankind could ever find favour with God, but by his virtue and piety alone 1 Would they not think they had the highest reason for their resentment l Saij we not icell^ that thou art a Samaritan, and hast a dtvil ? He hath a devil, and is mad, why hear ye him. ? This controversy, we know, issued in the death of Jesus. And, if I might be allowed to adopt the vulgar use of the word have forfeited all title to happiness, difFerent degrees of i)uni.>ihmontniay he inferred from difiereut degrees of guilt; yet they are ail equally des- titute of any plea for justification. For irhasoevrr sfuill keep the irkolc latr, and yet offend in oiie point, he is ftuiltyof all. For he that said, Do not commit adultery; said also, Do not kill . Now, if thou commit no adul' tcry, yet, if thou kill, thou art become a transgressor of the laic. 56 LETTERS ON [LET. III. victim on this occasion, I would say he fell a victim to the resentment of every human excellency. For what is it that man glories in, that did not find itself piqued and affronted by the doctrine, joined with the extraordinary circumstances of the life of Jesus. As matters betwixt Jesus and the world, in al] the various shapes it assumes, stand always much on the same footing ; what should hinder us to forget for a little the distance of time and place, to bring home the interesting scene, and hear Jonathan declaring what impression the recent circumstances made upon his mind ? •' Had Jesus, when buried, like other mortals, remained in the grave, I had steadfastly adhered to the Pharisees, and gloried in being one of them, as being convinced, that the grand controversy about righteousness, which was carried on with great zeal on both sides, was now fairly decided in their favour, and that they had gained an additional honour by the oppo- sition. " I received a liberal and virtuous education among the Sad- ducees, who admit no sense of our sacred writings but what they think agreeable to sound philosophy. But happening, about the time that J^esus made his appearance, to fall acquaint- ed with some amiable men of eminent piety among the Phari- sees, I began to conceive a liking to their party. I observed, that they maintained a more strict temperance, and, in general a greater purity of life, and that they had more exalted senti- ments about the power and character of God than the other party. I made it my business now to attend their lectures, and study their tenets, in hopes of being found worthy to rank with them. Meantime, the uncommon opposition, shown to them by Jesus, drew no small share of my attention, and served, on the whole, rather to increase than diminish my attach- ment to them. I considered their sentiments as a great im- provement of my former way of thinking, and highly condu- cive to my advancement in virtue as well as piety. 1 readily judged, then, that the opposition which was chiefly pointed against what came nearest to perfection, behooved to flow from the worst of causes. " I had a very low opinion of Jesus, as well as of the com- pany he kept, on many accounts, which I shall not now take time to relate. In the general, I thought him a stranger to every great and nobln sentiment which charms and elevates the mind of man. What disaffected me most to him was, I thought him uncharitable to the last degree. I could not LET. Ill] THEIION AND ASPASIO. 57 reconcile, with any degree of charity or piety, the severe censures lie passed upon men of the best established characters. It gave me great disgust, to hear him ad- dressing the men whom I myself thought worthy of the highest esteem for every thing great and good, in such uncouth language as this, Hoic can yc escape the davniation of hell ! I thought it intolerable to hear him at the same time declaring, with singular assurance, that he himself was the only favourite of heaven ; that every character of man, but his own, was the object of the divine displeasure ; yea, without stopping here, v/ith the greatest familiarity calling God his Father, in a sense peculiar to himself; and, without leaving us at any loss to gather his meaning, affirming, the father and I are one ; even while he showed rather more zeal than any of us against the least appearance of ascribing any divine attri- bute or name to any but the one God, or even to himself in any other view : — to hear him, in the very house sacred to the honour of the one God, against the profaning of which he himself had shown the greatest zeal, not only receiving divine praise from his attendants, but receiving it in the very words of the sacred hymns which we use to sing in our most solemn assemblies to the praise of the Most High ; yet vindicating this praise as his due, by quoting those very hymns in sup- port of it ; and rebuking my zealous friends, who complained of this as an abuse. " Let any one put himself in our place, and try how he could have borne all this, joined with many other provoking circumstances of the like nature : or, if any thing less could have satisfied him, than to have seen matters brought to the extremities to which all parties among us at last agreed to push them. " I must own, indeed, that there was a peeuMar energy in the rebukes of Jesus, which made it very difficult for one to resist the force of them. But what alarmed me most was, his performing many works that could not be done by human power ; yea, such power appeared in them, that I could not help suspecting, upon occasions, that the finger of God was there, notwithstanding all the pains that were taken to account for them otherwise. However, as his conduct, on the whole, seemed to me to be so very opposite to the universally receiv- ed principles of reason and religion, I made the best shift I could to efface any impressions made on my heart from that quarter, concluding, that as the character of God himself must be measured by those principles, it would be absurd 58 LETTERS OSr [LET. III. to suppose, that any revelation coming from him could ever serve to undermine them. *' By the same principles, I fortified myself against the pre- diction delivered by Jesus concerning his rising again from the dead ; to which event he had openly appealed for proof of his doctrine ; or, which is the same thing, the excellency of his person and character; and what served to give me the greater assurance was, I found my favourite party was very forward to refer the decision of the whole controversy to that same event, as being very confident that it would never happen. " When once Jesus was dead and buried, I thought the dis- pute as good as ended. But how great was my astonishment ! when not long after, those poor illiterate men, who had been the companions of Jesus, appeared publicly, testifying with uncommon boldness, that he had risen again from the dead, according to his prediction : that they were well assured of this by many infallible tokens, and at last they saw him ascend into heaven ; — when I saw no threatenings, no infamy, no punishment, could intimidate them ; — when, moreover, I ob- served so many undeniable proofs of supernatural power, co- operating with them, and exerted in the name of Jesus, as risen from the dead. Then the late wonderful works of Jesus, before his death, recurred upon my thoughts — the former impressions I had been at so much pains to stifle, revived afresh upon me. In short, the evidence crowded so fast upon me, from every quarter, I found there was no gainsaying it. " But still I was averse to the last degree to admit it. I was shocked at the train of consequences which behooved to follow. And thus I questioned with myself. Has reason itself deceived me 1 Do all our best books of divinity and morality proceed upon false principles ? Must I give up with all my choicest sentiments? Is there no such thing as wis- dom or righteousness in the world 1 Are all the world fools and enemies to God, but these rude Galileans ? The reflection is confounding! — But Avhat do these men propose? what do they aim at, by their alarming the public in this manner, with their testimony about the resurrection of Jesus? — They can have no good design, no benevolent intention, toward men. They seem rather to be influenced by a most malignant disposition. They certainly intend to bring this man's blood upon us, — to prove us all to be enemies to God and objects of his wrath. They intend to make us des- perate and utterly miserable. LET. Ill] THERON AND ASPASIO. 59 " With such reflections, whatever inward disquiet I should undergo, I resolved to combat whatever evidence thoy could produce ; — till one day that I heard them charged, by some of my friends in authority, with the malevolent purpose I have just mentioned. — But such was their reply that, I think, I shall never forget it ! They, indeed, not only allowed, but demonstrated ail the consequences I was so adverse to admit, with such force and evidence, as quite defeated all my resolu- tion. But, then, they at the same time, laid open such a trea- sure of divine good will toward men ; — they drew such a character of God, no less amiable than awful : — they laid such a solid foundation of everlasting consolation and good hope, for the most desperate and miserable wretch, as did in- finitely more than counterbalance the loss of all my favourite principles, all my fond reasonings, and every worldly advan- tage I had connected with them. And all this they showed, with the greatest simplicity and clearness, to be the plain meaning and import of the fact which they testified, even the resurrection of Jesus. And they confirmed every thing they said, by the unanimous voice of the prophets, whom I had never understood till now. Their doctrine, in respect of au- thority, resembled the word of a king, against whom there is no rising up ; and in respect of evidence, the light of the sun ; or, to use a far more adequate similitude, it resembled the fact which they testified, and whereof it was the meaning. And it well corresponded thereto in its efTects ; for it proved suf- ficient to raise the dead, and give hope to the desperate. The fact and its import, the hajul writing and the i)iterpretation, equally became the majesty of him who is the Supreme. " I saw plainly, that in the resurrection of Jesus, there behooved to be the agency of a power superior to the power of nature, even capable to control and reverse the course thereof: therefore I concluded, that this operating power was greater than the God of the Sadducees and the philosophers. I found, also, that this power had a peculiar character, mani- fest from the nature of the controversy, wherein it interposed its agency and gave decision. I found by the decision, that its character was more grand and perfect, as well as its agency .stronger, than that of the God of the Pharisees. As to its agency, it was able to raise from deeper misery to higher blessedness than the Pharisees thought of As to its character, it appeared with unlimited sovereignty just and merciful in perfection. Whereas the God of the Pharisees was such only partially, and by halves ; incapable to execute the threatened curse against every sin, and yet show mercy and boundless 60 LETTERS ON [leT. Ill, favour to the transgressors ; not so just as to maintain the honour, the spirit, and extent of the perfect law, at all events : not so merciful, as to have any favour for the utterly worthless and wretched ; but, halving the matter, merciful to men of good repute, and just in accepting those who are deficient in their righteousness; or, in another view, just in exacting the debt of five hundred pence, and merciful in forgiving that of fifty : or showing justice only against the utterly insolvent, and mercy only to those who can make partial payment ; — in short, (like all created potentates,) incapable of appearing, at once, without limitation of either attribute, just and merciful in perfection, " I found, then, that the power which operated in the re- surrection of Jesus, excelled, not only in strength, but also in majesty and perfection of character, all that was called God among men. So I perceived no small propriety in the saying of Jesus, O righteous Father, the tcorld hath not known thee. I concluded, then, that this /;ou-er is the only true God : for that -which is greatest must be God. Thus am I called oft' from every idol, however highly dignified, whether the work of men's hands, or of their imaginations, to adore him who is higher than the highest. " I frankly acknowledge, then, that my religion, or my hope toward God, is not founded on argument, not on the wisdom of men, but on the fower of God ; — not on any deductions from any principles 1 had hitherto known ; but on authority interposed in a manner quite unexpected, baffling, confound- ing, and repelling all my reasonings ; and, if I maybe allowed the expression, forcirig upon me a new set of principles, by the most convincing and satisfactory, as well as irresistible evidence ; — not on any reasonings a priori, but on a plain matter of fact, established by impregnable evidence ; — not on any effort exerted, or any motion felt on my breast, but on that motion of divine power, which burst the bands of death when Jesus rose; — not on any operation wbich men call mysti- cal, to avoid saying uniiitelligiblc, but on the simplest and most striking operation of power that can afiect the human mmd, even the presenting alive again aman who was dead ; — not on feeling any change on my heart to the better, or the remotest good inclination of my will, but on that fact, which, sore against my will, forced upon me the most shocking view of my guilt, and proved me to be an enemy to Heaven, in that respect wherein I thought to have approved and valued myself to my last hour ; — not on a work of power assisting me to feel, will, or do any thing, in order to peace with God, LET. Ill] THERON AND ASPASIO. 61 but on a work of power, proving- to demonstration, that every- thing needful thereto is already completely finished ; — to say all in one word, not on any difference betwixt me and others, or any token for good about me whatsoever, but on the token or proof of divine good-will expressed, in the resurrection of Jesus, toward sinners of all nations, without regard to any difference by which one man can distinguish himself from another. " This fact, firm as a rock, emboldens me to pay an equal regard to philosophical guesses and to enthusiastical fancies. If any one, then, should ask me a reason of the hope that is in me, I have only one word to say, Tke resurrection of Jesus. Take away this from me, and I am miserable indeed. Let this stand true, and nothing shall ever make me despair. " This fact and its import, or the character of God thence arising, mutually confirm and ascertain each other. This character could never have been drawn to our view, but from some divine work. No work but this could ever evince such a character ; and if this work was done, of necessity there must be such a character. This fact and its import, then, must stand or fall together. But more particularly, " As this divine character can nowhere be published but along with the fact, I am assured, by hearing the grandest character thence arising, that the fact must be true. For to suppose, that the bare notion or idea of aught greater than God could ever be any where imagined, would be the wildest of all absurdities. And it is very evident, that the view of God, which the lower it abases the pride of man, raises his comfort and joy the higher ; which reduces man to the most unreserved or to extreme dependence, while it exalts him to the suminit of all happiness; could never be the contrivance of man, whose strongest impulse is toward the gratifying of his pride, and whose joy naturally rises or sinks according to the success thereof Therefore, when the fact and its import are conveyed to my knovvdedge by the same testimony, I have no room to doubt that God, who alone can describe his own character, is the testifier and declarer of both. And surely, it would be extremely absurd to suppose, that such a divine character could arise from a contrived lie. " Again, it is from this fact that the amiable character of the just God and the Saviour rises to my view. I could never have known there was such a God, had I not known this fact. But I know, that this fact being true, there must be such a God ; because it is impossible to account for it otherwise. Yea, every attempt to account for it otherwise, not onlv ex- 6 62 LETTERS ON (LET. Ill, tinguishes all my former lights, but, without furnishing me with any new ones, lands me in atheism, in chaos, and utter darkness. Whereas, the account of it given by the witnesses, while it proves all my former wisdom to be foolishness, opens to me a new, and more delightful source of knowledge, throw- ing light upon a thousand facts that I could never account for before ; showing me a no less wonderful than satisfactory propriety in all the extraordinary circumstances attending the birth, life, death, and resurrection of Jesus, and the ministry of his witnesses. — It throws light upon all the ancient sacred writings, and the extraordinary facts recorded in them from the creation downward. It sets my mind at rest, as to all the difficulties about the divine character, and the condition of man, which occasionally pinched me before. — lam now recon- ciled to the entrance of sin and death into the world, and the whole dark side of things, on account of the marvellous light that shines forth from the greatest darkness. — I am now re- conciled to the shade, on account of the magnificent picture thence arising to my view, and which could not otherwise have appeared. In a word, I thence perceive a no less amia- ble than grand uniformity of design, in all the works of God, from first to last. Whereas, should I shut my eyes against the light issuing thence, I am immediately lost in an unfathom- able abyss of absurdities. " I KNOW, then, assuredly, when I hear these illiterate men, attended by supernatural power, bearing witness to the fact, declaring the import of it, and speaking (ratieya^ca tm Geo) the grand things of God, I hear God himself speaking ; I hear the voice and testimony of God. Divine wisdom and divine power, which are indeed inseparable, present themselves to my conscience at once : my pride is abashed ; my reasonings are silenced, and hope arises to me from a new and unexpect- ed source. " Were such a majestic personage as is described by John, in the 10th chapter of the Apocalypse, to appear publicly to our view, would not all our former ideas of human grandeur evanish at his presence ? Have the wise men, of almost every succeeding age, exploded the principles maintained by their predecessors both in ethics and physics ? and should it seem a thing incredible to us, that when God, no longer winking at the times of ignorance, was to commence a public speaker and writer to men, he should explode the wisdom of all the teachers who formerly taught mankind ? And if we willingly hear wise men tracing to us, the order and connection of facts LET. III.] THERON AND ASPASIO. 63 and appearances in the course of nature, why should we not hear God explaining^ to us supernatural facts ? This seems to be a province proper for the author and controller of nature. It was surely far above the fishers of Galilee, " I am fully satisfied, then, in agreement with the wit- nesses, to hold the meaning they have given of the resurrec- tion of Jesus, for the gospel, the word, and the testimony of God; and to call it, byway of eminence, the truth, in opposition to every false gloss on the Scriptures, and every filse reasoning about the light or law of nature, or about any 0 the works or ways of God, This truth opens for me a plain path, and affords me firm ground for every step ; so that I have no occasion to grope among 'probabilities with the academics, or no less uncertain feelings with the devo- tees ; — no reason to envy the former the pleasure they pro- pose in their humble, candid, and sincere inquiries after — a phantom, which has hitherto eluded their grasp ; or the latter, the more refined delight they propose in their pious wrest- lings and waitings for — a good conceit of themselves : — no reason to be scared by the scornful sneer of those, or the more solemn frown of these. Let this truth be my companion, and 1 will not be ashamed in the presence of all the sons of So- crates, though joined with those of Gamaliel. " In company with this truth, I dare act the part proper to man. I dare give free scope to my conscience, before God, and look into his perfect law, as knowing, that, however heavy the charge turn out against me, the resurrection of Jesus affords the answer of a good conscience toAvard God, as it shows a righteousness to be already finished, by which God can appear just in justifying me, even in the very w^orst view I can have of myself, or which is more, even in the worst view I can appear in before him, who knows all things. By being thus encouraged to look into the perfect law of liberty, and continue therein, I see the extent of it to be vastly wider than I was hitherto willing to notice. And by seeing what a righteousness was requisite to honour it, and at what an ex- pense every the least transgression of it behooved to be ex- piated, I am led to hold every precept of it more sacred than ever I did before. I know that I cannot disregard any pre- cept of it, without, at the same time, disregarding the reveal- ed righteousness. I consider the perfect law, the law that requires godliness and humanity in perfection, as the sacred and invariable rule of correspondence with God. And though, on this side the grave, I cannot come before God at any time, 64 LETTERS ON [LET. III. and say, / have no sin, yet the truth both binds and encou- rages me to aim at no less than perfection. " While I keep the perfect law in my view, which, like a faithful mirror, discovers all my deformity, I can find no reason to glory over the most infamous of mankind. The nearer I come to the light, which makes manifest ail things that are reproved, I have the more reason to say. Behold, I am vile. I can have no room for glorying, then, but in the bare truth : and I have good reason confidently to oppose the righteousness revealed there, to all that is admired, in its stead, among men. *' I NOW see plainly, that alt my former reasonings against Jesus and his character, were at the same time pointed against the divine law, and against the natural dictates of my own conscience. I chose to confine the exercise of my conscience to what might distinguish me from others. I took pleasure in reflecting what I was not, in comparison with others ; but was averse to notice tchat I was before God. When any uneasy question, in this last respect, arose in my heart, I was careful to turn it aside by more agreeable reasonings. If I might, for once, call that w^hich properly distinguishes man from other animals, viz. his conscience, by the name of rea- son, I would vary the style of the received maxim, and say, Reason pursued is despair, and/ai/A, or the knowledge of the truth, is the cure of despair. Before I knew the cure, I found nothing but pain and misery, in listening to the simple dic- tates of my conscience. And, sure I am, neither conscience nor argument directed me to the cure. But it came to me, unexpectedly, from heaven, by supernatural revelation ; that is, when I heard God, by the mouths of the witnesses, laying open the meaning of a supernatural fact ; a fact that had not only awakened fresh disturbance in my conscience, but also demolished all my arguments. " I was convinced, then, that the revealed truth, whicli not only awakened my conscience, and made me sensibie of my malady, but also brought such relief as was swlfieient to satisfy it when most awakened, behooved to come from the same God who formed it, and whose law is naturally im- pressed there. I found I had hitherto neglected and resisted the natural notices of the true God there, and framed to my- self another god by reasonings; — that I had been all along as one half asleep or intoxicated ; and who chooses to be so, as not finding his circumstances in so good order as to give him pleasure and satisfaction in his soberest and coolest moments. LET. III.] THERON AND ASPASIO, 65 And, indeed, who would incline to give place to such appre- hensions of God and of himself, as could yield no pleasure nor satisfaction ; but, on the contrary, the greatest of all pains ; yea, behooved, without the knowledge of the cure, to fill his mind with the most repining hatred of God? " I HAVE great reason, then, to value the gospel, as it ena- bles me to reflect, without pain, that I am a human creature; as it presents me with such an amiable view of the inflexibly just God, as that I may think of him when fully awake, and need not court the momentary quiet, or rather insensibility, which is procured by resisting the natural notices of God in the conscience, or in the more explicit declaration of his will in his written law. The gospel, while it enforces the law of God, and makes the conscience more sensible to the convic- tion of sin, conveys, likewise the most refreshing remedy ; so answers to the majesty of the living and true God, who says, See now that /, even I am he, and there is no God with me : I kill, and I make alive; I icound, and I heal : neither is there any that can deliver out of my hand ; For I lift up my hand to heaven, and say, Hive for ever* •' Nor do I think I have any apology to make to men, for renouncing my former icays and thoughts, however righteous they appear to myself and others, upon my being found guilty, beyond reply, by the one lawgiver, who is able to save and to destroy ; and demonstrated to be wicked and unrighteous in respect to both, by his irresistible work and testimony. I do not think it beneath the dignity of the wisest human creature, to be convinced of his mistake by him, whom it well becomes to say, — My thoughts arc not your thoughts, neither are your ways my ways. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.] " I used to admire it as a fine imagination, that were truth and virtue to be presented before our eyes in all their native charms, the beauteous splendour would be too transporting, too dazzling to be beheld by us, but through some veil. The experiment has been tried, and that in a manner far surpassing the reach of fancy. The unsullied perfection of both has appeared in the world, in all their native charms indeed, yet, so as not to hurt the weakest eye. — But what was the result? We saw no form nor comeliness in him ; no beauty that we should desire him. We turned aside our faces from him, as *^ Deut. xxxii, 39. t See Is. Ir, 7, 8, 9. 6* 66 LETTERS ON [LET. III. from a disagreeable object. The most wise and virtuous among us were the foremost to set him at nought. — Yet, however strange it may seem, true it is, that some of the most base and stupid among us were, upon this occasion, struck with such an apprehension of divine beauty, as far exceeds all the raptures of imagination. The Word was made flesh, (said they,) and dwelt among us, [and we beheld his glory, the glory ef the only begotten of the Father,) full of grace and truth. " I HAVE said, the resurrection of Jesus serves me as a new principle of knowledge or reasoning. I do not set out from conjectures to inquire after truth ; but I set out with the light of undoubted truth, to observe what path it opens for me to walk in. I do not set out from human maxims and presump- tions, to inquire how I shall form a god to myself; but I set out from heavenly truth, stamped with the divine character, to inquire how I shall form my heart and life suitably to it. I do not set out upon the inquiry, What I shall do to placate the Divine Majesty ? or, as the phrase is. How I shall make up my peace with God ? but I set out from the persuasion, that God is just in justifying the ungodly, to inquire^ what service he has for me, — to prove what is the good, and accept- able, and perfect will of God, " All my religious principles and practices are so many inferences from the aforementioned fact ; yet I have no ground to value myself, as a reasoner, even on this new footing. For I could find no satisfactory meaning at all in that fact, till I was first taught it by the illiterate Galileans. And, what is more, I can deduce no inference from thence, till I be first taught it by one or other of the inspired witnesses. But when I hear them displaying the manifold wisdom of God from that source, I perceive a wonderful propriety and force in the whole of their reasoning. Thus God sees meet to abase my prid-e of understanding, by the very means he uses for conveying to me the most useful and comfortable of all knowledge. And herein, I am persuaded, he consults my real benefit. For were I left to indulge my natural itch for reasoning, even on this new footing, 1 am sensible I should soon act the same part with this supernatural revelation, as I formerly did with the light of nature. When I reflect, were all my own wisdom, and that of the greatest sages landed me ; and that, in the height of ray wisdom, I turned out the greatest fool ; I am now fully satisfied, that my safest and wisest course is, simply to believe just as I am told, and sub- LET. Ill] THFRON AND ASPaSIO. 67 missively to do just as I am bidden, without murmuring or disputing. However foolish, then, my rule of faith and practice may appear in the eyes of the wise, and however weak in the eyes of the devout, I find myself kept in coun- tenance by the apostolic maxim, The foolishness of God is wiser than men, and the weakness of God is stronger than menP Thus far Jonathan. Let us now take a view of the character of the Pharisees, in the light thrown upon it by the resurrection of Jesus. It is evident, then, that those who held the first rank for righte- ousness among men, mortally hated the righteousness which pleased God. Those who sought to be found righteous, as IT were, by the works of the law, hated the real and genuine works of the law. Those who had the highest zeal for the letter of the law, showed the greatest spite against the spirit and end of it. For what else was the character of Jesus, but the spirit and perfection of the divine law, copied out in the temper of his mind and the tenor of his actions'? Those who worshipped, as it icerc, the true God, hated his real charac- ter ; even as Jesus said. Now they have both seen and hated hath vie and 7ny Father. — They hated me without a cause. Those who were eminently distinguished by their zeal for the God of Israel, were proven to be as much idolaters as their fathers before the captivity. Accordingly, we find Paul comparing the time of Elias with his own time. For taking notice of the answer of God to Elias, (who complain- ed he was left alone in the general defection to idolatry,) that a remnant of seven thousand were reserved ; he adds, E,ven so, then, at this -present time also, there is a remnant, according to the election of grace. It requires no long process of reasoning to show, that all idolatry lands in self-adoration, since it is the worship- ing of a God of our own making ; for men never yet made any image far God, or, which is the same thing, invented any idea of him, but what served greatly to deface the glory of the original, and no less to elevate their own pride. Hence it is, that God, intending to exhibit his own image and cha- racter himself, issues the severest prohibitions against all idol- atry. Hence he takes to himself the title of the jealous God. This matter is set forth in a variety of lights in Scrip- ture. I have no occasion for more than a summary view of it at present. Since man was subjected to misery, by the curse of the di- 68 LETTERS ON fLET. III. vine law, whatever it be that he considers as his refuge from misery, or the ground of his hope, that is to him the standard and measure of the divine character ; even as he, whose sole ground of hope is the work of Christ, draws his character of God from thence, and rejoices in God as manifested in that work. Man was not left at first to form his own notion of God, merely by what he knew naturally, or might learn by re- flecting and reasoning on the works he saw ; but it was set- tled for him by the law of dependence, impressed on his con- science by the voice of God. That law served to fix on his mind the notion of God as the author and giver of all things, as the sovereign of life and death, that none could once dis- obey him and live, that none could deliver out of his hand. Being natuially the favourite of God, he was happy in this notion of him, while he did nothing to offend him. But this notion of God can yield no comfort to sinners. It could never enter into the heart of sinful man, that deliverance could come to him from this God ; and far less could he retain the true notion of this God, and expect deliverance any where else. Here lies the grand impossibility with men, which the all-sufFicient God hath found out a way to dissolve. He hath done that Avhich behooved for ever to have appeared impossible in the eyes of men. In the gospel, or the history of Jesus Christ, we find the original idea of the divine authority and opposition to sin fully preserved, yet complete deliverance wrought for men. The gospel reconciles men to the just God, by showing him to be the Saviour. It reconciles them to have the same dependence on God for the support of their hearts, or for their righteousness, as man, while upright, was taught to have for his food ; the justifying righteousness being no less the pecu- liar w^orkmanship and gift of God than w^as the garden of Eden. Aside from the gospel, nothing remained for sinful man but despair, or temporary refuge in some kind of idolatiy. His conscience and his happiness behooved to stand in the strongest opposition to each other. He must, then, be averse to admit any notion of God, but by the comfortable handle, or to ex- tend his notion of the divine character farther than is consist- ent with his ease and quiet. Hence arise all those fine rea- sonings, for which we chiefly value ourselves as rational beings. Hence it is, that all men, who know not the gospel, measure their character of God, by w^hat is most agreea- ble to their own taste. Hence proceed all the differences LET. Ill] THERON AND ASPASIO. 69 among men, about the divine character, from the strict God of the Pharisees, who must be served with suitable zeal, down to what the bold satirist calls a Dciiy that' s perfectly well-bred, who is pleased with politeness. It is much the same, whether I set up the commonest print or the finest statue of a king, when my business is to try how gracefully I can make my honours before it. The superstitious pilgrim may sometimes find his devotion as much enlivened by the meanest relic, as by the best adorned shrine. It does not signiiy much, by what means one bungs his deity present to his eyes or his thoughts : for all men who know not the true God, of whom Jesus Christ is the perfect image, losing nothing of the living majesty of the original in the representation, have no other use for a god, but to be an auxiliary to their pride or favourite passion, or such an use, as, according to the forementioned satirist, Flavia has for her glass : A.s Flavia in her glass an angel spies, Pride whispers in her ear pernicious lies ; Tells her, while she surveys a face so fine. There's no satiety of charms divine. When men have once settled their notion of the divine cha- racter from that wherein, if I may so speak, their self-iviport- ance is made to lie, it is very natural for them to have a new and additional pleasure, in reflecting upon this their gotl. We can be at no loss, then, to see what is the source of this plea- sure, and where it terminates. He who finds nothing that can give him any importance, but the work of Christ, rejoices in knowing that the Divine good pleasure rests there. So his happiness arises wholly from that which God hath provided, without his concurrence in any respect ; and the grateful sense of his happiness always terminates in that work. The Pharisees, who knew not the true God, being ignorant of his righteousness, sought to establish their own. The letter of the law, or that notion of it which was subservient to their purpose, of distinguishing themselves from other raen, was their measure of the character of Grod. To this they sincerely endeavoured to conform their lives ; and no doubt they thought to balance their failings by fasting and prayer, and a careful observance of the ordinances about sacrifice and washing. So we find, it gave them no small satisfaction to reflect, how agreeable they were to their God. We must take this along with us, that while they gloried in 70 LETTERS ON [LET. III. that character which was their shame before the true God, or an abomination in his sight, they, at the same time, had an attentive eye to their worldly interest, regarding earthly hap- piness more than the life lying in his favour, pursuing that species of idolatry which is called the service of mammon. So they answered to the character given to those of their number, who crept into the first churches, unpurged from their former leaven — whose god is their bei.ly, and u'hose glory is in their shame. As for us Christians, generally speaking, we seek acceptance with God as it werehy the obedience of Christ, but in reality by our own works ; — as it uere by faith, but in reality by the actings of something called by that name. We speak of God as already well pleased in Jesus Christ, or placated by what he hath done ; yet we hold it necessary, that some advance should be made on our part, and some good endeavours exerted in order to begin our friendly correspondence with him. At bottom we consider the gospel, as presenting to us a God almost placated, and requiring something of us to make him fully so ; yet very ready to help us out with that something, provided we set about it in good earnest. Or, to vary the expression, we look on God as become fully well pleased, through the atonement, to assist our feeblest effort to attain the qualifications necessary to gain his favour. But, alas ! what a poor use is this for the atonement ? At this rate, all our concern about the gospel must turn out to much ado about nothing. For, what great benefit do we reap from it ? I think it must amount to this, that we have now an authentic divine revelation assuring us, that the divine character is such, as the pride of man, in all ages, has imagined it to be, namely, that God is disposed to assist and favour those who are pre- sumed to be the well-disposed. And none of us Avill readily admit the thought of himself, that he is altogether ill-disposed. At this rate, the gospel, by all it speaks of grace and atone- ment, only presents to us the tortoise after the elephant, and leaves us still just where we were when the pinch comes : even on the same footing with our ancient Pagan fathers, as to the great and primary question, What shall introduce us into the Divine favour? WheicAvithal shall we come before God? We Protestants have indeed renounced the gross idolatry of our Popish fathers, even as the Jews returned from Babylon did that of their forefathers? yet, we have closely imitated the I LET. 111.) THERON AND ASPASIO. 71 Jews contemporary with Christ and his Apostles, in their notions of the Divine character, and in their connecting their temporal interest with their religion, or their zeal for a world- ly kingdom to the Messiah.* Human wisdom has been employed in all ages to shorten the distance betwixt God and- man. All the various methods that have been tried, agree in one respect. I'hey all serve more or less to lower the Divine character, and more or loss to exalt that of man. And thus it has been thought the dis- tance might be removed, and friendship restored betwixt God and man. Here the gospel differs from all the devices of human wisdom. It shows us the living and true God coming doum the whole of the infinite distance himself, not to meet returning man, but to overtake and prevent him, when hasten- ing to utter ruin ; to seek and to save them that were lost. It shows us God come down to men, Immanuel, God with us. The great truth for which we are indebted to the gospel is, that God was made manifest in the flesh. In the person of Jesus Christ, the distance betwixt God and man is entirely re- moved. There appeared man in his lowest misery that he can either feel or fear. There appeared the just God in his highest majesty of character : The fulness of the Divine good pleasure rests on him, who became exceeding sorrowful even unto death. There we see Divine vengeance executed against sin to the utmost, yet the eternal God became the refuge of the guilty. There God appears, not working deliverance by halves, not co-operating with sinful man, not restoring his depraved faculties, and assisting him less or more to deliver himself; but working complete deliverance for man without his concurrence in the least. So that, according to th's time, it may well be said. What hath God wrought ? What spirit then shall dare to whisper, that 710 comfort or bpnefit can be derived from the bare persuasion of this ? What But I refrain. When Paul gloried only in the work finished by him who died on the cross, he was not afraid of being guilty of any degree of idolatry, or of derogating in the least from the honour of the true God. He was confident, that he was well ."* Wliat is above said is not restrained to our churches by law es- tablished : for the .same dispositions prevail equally among our dis- senters ; vviio, like disappointed courtiers, murmur at tiie proceedings of those in place, and long for nothing more than to enjoy those legal advantages which they judge to be at present so ill bestowed. So th.-it, generally speaking, it may well b- said, that it is none of the least of their grievances that they are Disse.sters. 72 LETTERS ON (LET. III. kept in countenance by the words of the Prophet Isaiah,* In Jehovah shall all the seed of Israel be justified, and shall glory. So he restricts the blessing to as many as walk ac- cording to this rule, as being the only true Israel, saying, Peace be on them, and mercy, even uj)on the Israel of God.] And to the Philippians,| he says. Beware of dogs, beware of evil workers, beware of the concision; for we are the circum- cision, ichich worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in thefiesh. He was in no fear of incurring the curse, or forfeiting the blessing pronounced in these words, Thus saith the Lord, Cursed be the man that trusteth in man, and maketh fiesh his arm, and whose heart departeth from the Lord. Blessed is the man that trusteth in the Lord, a?id ivhose hope the Lord is. It may be noticed here, that the awful caution immediately following the curse and blessing now cited, plainly respects what is man's confi- dence or ground of hope. The heart is deceitful above all things, and desperately wicked, loho cari know it ? Jer. xvii. We know nothing about the work of Christ but by the Divine report about it. All the comfort and benefit arising from that work, is conveyed to men by the report of it : so that we can by no means regard them separately. When we rejoice in the report, we rejoice in the work reported ; as must necessarily be the case with respect to all glad tidings whatever. So that, if the work reported be a beneficial work, my whole joy arises from the assurance of its being true. The effect of a true report is the same as the effect of the per- suasion of it ; yea, we can have no idea of a true report but by the persuasion of it. Whatever, then, we say, of the per- suasion, must equally be said of the report, and of the thing reported. So we find the word Faith is used indifferently for either of these in Scripture. Every divine icork from the beginning, has always been attended with speaking, or some report, declaring the meaning of what was done. Je- sus Christ came doing and speakiiig ; he came ivorking the justifying righteousness, and declaring his ability to save. And the progress of his gospel in the Avorld, will always correspond with his personal appearance among men. He came preventing men, setting at nought all their pretended advances toward God; not teaching men how to work for life, but working himself for them ; giving life to the guil- tiest, bringing nigh the remotest by his work. In like man- * Chap, xlv, 25. t Gal. vl 16. \ Chap, iii, 2, 3, LET. III.] THF.RON AND ASTASIO. 73 ner, by the progress of the divine report among men, is, with great propriety, fulfilled the gracious promise, Isa. xlvi, 12, 13. Hearken unto me, ye s tout-hear ted, that are far from righteousness : I icilL bring near my righteousness ; it shall not be far off, and my salvation shall not tarry. By it righteousness is conveyed unto men, who were till then stout- hearted, and far from it. It comes unto men always unsent for ; not meeting men inquiring after it, but overtaking them when running away ; and, according to the significant phrase of the Prophet, as a voice behind them : or, to change the similitude, it finds men fast asleep, in the desert, in midnight darkness, among the bones of many lately devoured, and ready to be added to the number. It awakens them as by the voice of thunder, and conducts them in safety by its aw- ful but friendly lightning. It addresses them thus : Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. Men thus relieved I have seen, who could give no other reason for their comfort but the word of the truth of the gospel. Methinks I hear one of them say, " When I first knew where I was, I found myself at an utter impossibility as to all hope. The just God and eternal misery appeared to me inseparable ideas. But thanks be to God for the salutary work ! thanks be to God for the glad report! By this report I find, that with the all-sufficient God nothing shall be impossible. By this report I am as- sured, that it is highly consistent with the glory of every di- vine perfection to save me, one of the worst of men, who have hitherto been an enemy to all that 's good. The report emboldens me to say. This is the true God, and eternal life ! Hence every idol ! Should an angel from heaven move the question. Can this bare persuasion be any manner of advan- tage to our persons? I would immediately suspect a like- ness to the first question of doubt that ever was moved. Yea, hath God said so ? But should he proceed to answer it too, and say, No surely ; I would then confidently conclude it was the very spirit and style of him, who, after deceitfully undermining the first words that ever God spoke to man, ad- ventured to say, Ye shall not surely ^it'." We Protestants have laid aside the crucifix ; we reserve no fragments of the wood of the cross. But what have we got instead of these? We have got a perverted gospel. We have got some insipid sentiment about the cross of Christ, that, like the law of works, can do us no good, till it be reduced to practice. As for the bare work finished on the cross, or the 7 74 LETTERS ON [LET. 111. bare report about it, however true we think it, so far have we mistaken it, that setting" aside our active operations about it, we do not see what comfort or benefit can be derived from it ; we see no form nor comeliness about it, why we should desire it ; no manner of advantage that can resuh from it. We con- sider the gospel as furnishing us with so many good and ex- cellent materials to work upon; and our whole comfort and benefit arises from the proper performance and success of our labour. Let us sum up at once the scope of the popular doctrine imder one similitude, including the spirit of the many, by which the teachers seek to decoy us. Let us say, then, that the gospel, which they impiously teach us to call in itself a dead letter, is as cold, and dead as jiint and steel ; that our hearts are dark and lifeless like tinder. We are assured, by the trials that have been made by many before us, that the materials, if properly used, are very fit to produce a lively and comfortable s-park : yet our hands are so benumbed, we cannot use them to good purpose. However, we must endeavour to use them the best way we can. While \ve are diligently employed in these endeavours, w^armth and vigour are restored to our hands, and we are at last successful in producing the de- sired spark of consolation. As often as we find ourselves in darkness, or at a loss for comfort, we are to renew the same operation, encouraging ourselves all the while w^ith the reflec- tion, that we once succeeded, and therefore may more readily do so again. To instruct and encourage us about these opera- tions, the body of the popular doctrine is adapted, and, in the careful performance of them, the most serious part of our lives must be employed. But alas ! Avhat will all our labour, or all the comfort arising from it, avail us before him, who says. Behold, all ye that kindle afire, that compass yoicr selves about icith sparks : icalk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie d.own in sorrow ? I do not think I ought to make any apology for my irony as too keen, or my style as too severe on this subject : seeing I know none, against whom the edge of it points more directly, than it does against myself For that it may not be thought I am animated against the popular doctrine, by any prejudices of education, I am willing to own, that I was brought up from my infancy, in the greatest veneration for the popular preach- ers ; — that my first years of reflection and reading were spent in hearing them, and in a careful perusal of their practical treatises ; and that I continued, for a considerable time, by far LET. III>1 THERON AND ASPASIO. 75 too long indeed, seriously endeavouring to form my heart upon them. — But I am far from thinking I say any thing extrava- gant, or in the least injurious to my conscience, when I affirm, that I might have been as profitably employed, and even with as much Christian piety, in attending the levee of the lady of Loretto. The highest decency certainly requires, that the difference belwixt what is holy and what is profane should be set forth in the strongest colours; especially when the greatest pains are taken to make that difference disappear, to confound hu- man efforts with the divine righteousness, to confound the froth of human pride with the most holy faith. The prophet Isaiah, who often speaks of the time when the divine righteousness should be brought near to men, commonly intermixes with his accounts of it, the boldest expressions of irony and contempt, against all the self-justifying labour that men would oppose to it ; which he generally describes in language borrowed from the ancient idolatry.* I shall only produce an instance or two, out of many. Ch. xli, ult. joined with ch. xlii, 1. — Behold, they are all vanity, their works are nothing : their molten images are wind and confusion. Be- hold my servant whom I uphold, mine elect in whom my soul delighteth : I have put my spirit upon him, he shall bring forth judgment to the Gentiles. — What a lively picture have we oi exercised souls, hard at work to accomplish what they call conversion, in ch. xliv. ? The passage is somewhat long. I shall only cite a few words from the beginning of it, vers. 9. — They that make a graven image, are all oftfiem vanity, and their delectable things shall not profit. — The smith with the tongs both workelh in the coals, and fashioneih it with hammers, arid worketh it with the strength of his arms ; yea, he is hungry, and his strength faileth ; he dri7iketh 710 water, and is faint, &c. But in opposition to all this labour, what saith the Spirit of God? ch. Iv. Wherefore do ye spend your money for thai which is not bread ? and your labour for that which satlsjicth not ? Hear, and your soul shall live. Every one, then, who is born of the Spirit, lives merely by what he hears, without his performing any duty at all : unless we shall say, it was the duty of Lazarus to hear and live, upon the uttering of the call, Come forth. He lives, I say, by what * This will readily appear to one who compares what is said Isa. Ixv. i, .5; and Deut. xx.\ii. 21; with the reference.s made to these passages, in tlie New Testament, at the close of Rom. x. 76 LETTERS ON [LET. III. he hears : so the sole reason he has to give for his comfort, is a substantial fact reported by irrefragable testimony. And the reason or spring of his comfort, is the influencing principle of his life and practice. — This is the sum of all that the Scrip- ture speaks about conversion, regeneration, or the new birth. Of all the corruptions of the gospel, that is the most dan- gerous, which brings the Divine gift of righteousness seem- ingly very near to men, yet in eflfect sets it as high above the reach of one whose conscience is awake, as the perfection required by the Divine law itself By this perverted gospel, many teachers tantalize the souls of men, leading those Avhose conscience is most easily touched, through a course of the most gloomy kind of anxieties, while the more self-confident have their ears more open to that branch of the doctrine which facilitates the means of reaching the desired comfort : understanding the strong words by which the means and re- quisites are described, in a sense more suitable to human abili- ties and inclinations, and indeed more suitable to the spirit and scope of the doctrine, than the others do. It matters not much, how near these teachers bring the gift of righteousness to me, if still it must cost me as much labour to come within reach of it, as to conform my heart to the law of God. This being plainly the case, what advan- tage have we by the gospel? We may say, it indeed brings a righteousness considerably near to us, yet, in order to come within reach of it, Ave must have all those good dispositions that are necessary for the fulfilling of the law. I apprehend, it would be no great difficulty to prove, that the Scripture itself will warrant any man to hope for acceptance with God, by his own righteousness, who is influenced by all those good dispositions toward the law, which Aspasio considers as re- quisites for coming to Christ. He who can say, I feel an aversion to sin, a?id prize the holy law above all i kings ; the 'prevailing bias of m.y affection is to the Divine law, and the habitual breathing of my soul after a conformity to its pre- cepts ; is, I think, in a fair way to fulfil the law, so far as to live by his own obedience; according to what is said, Ezek. xxxiii, 1 4 — 19. If the wicked turn from his sin, and do that which is lawful and right, — he shall surely live, — he shall not die ; none of his sins that he hath committed, shall be men- tioned unto him ; he hath done thai lohich is lazcful and right, he shall surely live, — he shall live thereby. Thus the dispo- sitions made necessary for our obtaining life by Christ, are LET. Ill] THERON AND ASPASIO. 77 sufficient to make us live without him, and to supersede the necessity of any Christ, or atonement. While this passage of Ezekiel is before us, it may not be amiss to take a short and summary view of God's reasoning- with Israel, in the 18th and 33d chapters.* Wherein, I think, we will find due consideration paid to the most notable ob- jections that ever were framed by the heart of man, against the revealed method of acceptance with God. I shall only premise what I think I need not take time to illustrate at pre- sent, That God had hitherto, by his visiting the iniquity of the fathers upon the children, kept up in Israel a standing pledge and memorial of his great purpose of saving men by the transferring of guilt. The Israelites were, in Ezekiel's time, suffering the manifest tokens of the Divine displeasure, for the sins of their fathers, as well as their own. Their complaint against the \cay of God, as hard and unequal, was twofold. 1. They thought it unreasonable that a son should suffer for the sins of his parents, however well he himself should behave ; for men always presume they will do better than those before them ; yea, better than they themselves have formerly done. This complaint corresponds exactly with that which we make against suffering for the sin of Adam. To obviate this complaint, God proposes to take away the ground of it. He assures them he would set aside that extraordinary providence, under which they had been hitherto conducted, and whose main end and view I have already hinted at ; that since they found fault with his way, as unequal, he would deal with them according to their own, namely, according to what they counted equity ; tha^ * Some have thought that I have coivsidered the reasonhig with Israe hi these chapters as sarcastical. For my part, I know nothmg in the whole argument that can come under that notion, hut the profane sar- ca.sm of the four grapes, which God first repels as impious in itself, and unreai-onablo at first instance, by asserting his own sovereignty in these words, '• Behold, all souls are mine ; as the soul of the father, so also the soul of the son is mine." Then he condescends to reason with them on their own notions of equity, giving the most solemn assurance to every objector, that it should fare with him according to his own future conduct. Even a.s Jesus solemnly declares to one, If tlwu trilt enter into life, keep the commandments ; and to another. This do, and thou shah lire. We cannot seriously maintain that death is the wages of sin, unless with equal seriousness we maintain that life is due to the righteous. Those indeed who pretend to be righteous while they are not, expose ihem- .'^:elves to worse than ri); yea, all of you be subject one to another, and be clothed with humility ; for God resisteth the proud, and giveth grace to the humble." It is obvious, then, that in a Christian church the progress of preferment went downward ; even as he whp leads a com- pany down hill, by being foremost is lowest. Accordingly, we find, that the leader in chief of Christians, who himself took the lowest and most ignominious place in service, lays it down as a fundamental law in his kingdom, that the course of preferment should be just the reverse of what takes place in all bodies politic, Matt, xx, 25 — 28. And to this the mat- ter of fact corresponded at the beginning ; for the higher a LET. IV.] THERON AND ASPASIO. 119 man rose in the kingdom of God, the lower and more despi- cable a figure he made in the world. This will readily ap- pear to any one who considers the history of the disciples, the deacons, the elders, the apostles, and Jesus Christ. In those days there was no temptation for any man to covet the place of a leader among Christians, nothing to animate him to acquit himself with diligence therein, but the hope of a crown of glory, when the chief Shepherd should appear. In this view of the matter, it will appear that the New Testament was a book well calculated for all the exigencies of those to whom it was written ; that it was abundantly full and explicit as to the whole concerns of their union together, so as there was no room to complain of any deficiency therein whatsoever. When, by the corruption of the gospel, which took place very early, yea, began to work before the death of the apos- tles, a correspondent change happened in the members com- posing the Christian assemblies, as well as their numbers, and their union became subservient to soine secular purposes, then they began to look out with the appearance of a world- ly faction, even long before thejr got possession of the power and weahh of the Roman empire. So that their minds were fully ripened and prepared for that remarkable change in their circumstances, by the time that it happened. When Christians began to appear as a worldly faction ; though they still laboured under the disadvantages attending dissenters from the established religion, yet there were motives sufficient, beside the hope of being great after death, to prompt men to aspire after pre-eminence among them. Many questions now arose concerning subordination, the exercise and extent of authority, and various other matters, necessary to be con- sidered by those who would make a decent and creditable appearance in the world as a religious party. It was in vain to consult the New Testament. A new book of disci- pline was necessary. Revered fathers gravely told lies, to help on the pious designs. Learned questions also, concern- ing the Christian faith, were moved, in such a manner, as the apostolic writings, which had been composed for the vulgar, could by no means decide them. The form of sound words, which the first Christians were commanded to hold fast, as the best preservative against heresy, behooved now to be laid aside, and give place to the wisdom of words, the wisdom of the scribes and disputers of this world. However, to make the apostles some amends for this neglect, they knighted them, and called them 5ttj«Y5; even as in latter ages, when 120 LETTERS ON [LET. IV- the contempt of their doctrine increased, they deified them under that title. If matters went on thus among Christians while yet the dissenting party, what shall we say of them when their earthly reign began ; when their ambition, which had hith- erto been confined in lording over one another, began now to extend itself over the Roman empire ? Now comes to be revealed the mystery of iniquity, in its proper opposition to the mystery of godliness. Now takes place spiritual pride, reigning through worldly splendour, wealth, and power, to the deceiving and destroying of mankind. This reign came to its height, when the ten kingdoms into which the Roman empire was broken, having {fnai' y»'oj/y»?i') one opinion or creed, agreed to give their power and strength to the Christian leaders, now " the lords of the Gentiles," united under one head. The places most noted in Scripture for impiety, uncleanness, and idolatry, are only the figures or shadows of this grand and religious establishment, which is the mystery of them ; so " spiritually is called Sodom and Egypt, where also our Lord was crucified," namely, Jerusalem. In opposition to the true church, whose children are begotten by the power of Christ's word, it is set forth under the notion of an unchaste woman, pretending to be the spouse of Christ, yet committing fornication with the kings of the earth, and having, by their concurrence, muhitudes of children, not begotten by his power. We are left at no loss to know what state of things is pointed forth by this woman ; for the angel says to John, Rev. xvii, 7, " I will tell thee the mystery of the woman," Ver. 18, " The woman which thou sawest, is that great city which reigneth over the kings of the earth." She was prefigured by that great nursery of idolatry, Babylon, the lady of kingdoms ; so has this name written on her forehead, " Mystery, Babylon the great, the mother of harlots, and abominations of the earth." Against this establishment, the vials of the wrath of God are directed. Some people have imagined, that Antichrist is to be destroyed by armies raised by Protestant princes for that purpose. The New Testament, pointing both to his decay and utter ruin, speaks thus, 2 Thess. ii, 8 ; " Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming." And what we have al- ready seen of the fact, corresponds best with this: for if, by the spirit of his mouth, we understand his word, we shall find that the Scriptures, which some ages ago began to be pub- LET. IV. J THF.RON AND ASPASIO. 121 lished in the vulgar tongues of Europe, have been the chief means of consuming or weakening that monst'-ous power, after which the world has so long wondered. By these wri- tings, some, in several countries of Europe, were taught to fear God, and give glory to him; to reclaim the many prostituted sacred names back to the sacred things to which they belonged ; to renounce all reverence for the religious establishment, yea, boldly, at the peril of their lives, pro- nounce all the holy things thereof to be profane ; to assert the rights of sovereign princes and states ; and to maintain, that subjection from every soul, ecclesiastics as well as others, was due to the higher powers. Some, I say, were thus taught ; and much greater num- bers who could not take in the former part of this lesson, readily embraced more or less of the rest. So that whole kingdoms revoked. In these religious factions, quickly arose, headed by such as had tasted the sweets of the grand establishment, and made their court to the prince. Only one could succeed in each kingdom or state, so as to obtain an establishment in its favour. These favourite factions were no sooner in quiet possession of their kingdom, than, like genuine daughters, they imitated all the practices of their great mother, as far as the several princes in whose keeping they were, would permit. They had, indeed, withdrawn abruptly from their mother's house, and found it necessary in many respects to expose her shame, in order to secure paramours for themselves. But when once they were settled as mistresses in their several houses, they began to repent of having carried their invectives to too great a height ao-ainst her. They found, that most of her maxims were necessary for their own support ; and that it was not prudent to be always throwing out reproaches that might easily be re- torted. However, by the daughters revolting, and setting up for themselves, the power and influence of the great maternal house was considerably weakened. We must likewise bear in mind, that the light which had shone forth from the Scriptures, at the time of the rupture, could not be smothered ; but still continued to operate on the minds of many, in almost every re- gion of the Christian empire; (for long before this time the Avord Christian had acquired a very e.xtensive signification.) Some feared God, and suffered accordingly, not a few unto d-ath, even by the hands of the daughters who still pretended to lead more reformed lives than their mother. More reformed, 11 122 LETTERS ON lET. IV. I say, because even the mother, who seemed to have quite lost the sense of shame, found it necessary to reform a little in some points of decorum. So that, in our time, the diffe- rence betwixt her and them is far from being so remarkable as one would have expected at first, from the violence of the rupture. Many more, who saw not the glory of God in the gospel, so as to embolden them to run all risks for the sake of it, found yet, by means of it, so much light as enabled them to see, and, as far as their timidity for their worldly in- terest would allow, openly expose the shameful maxims and practices, both of the parent and the offspring. The more speculative men of this sort, finding themselves on the one hand, by the authority of the book, then referred to as the last resort by all disputants, entirely freed from all reverence for religious establishments, and not finding themselves bound on the other, by that peculiar evidence of the Christian truth, which binds the few who believe it, turned out what we may call freethinkers, ox academics* These became leaders, in their way, to numbers of others who read little, and think less ; but yet, are capable of shining in company, by means of some smart and free sayings which they have picked up in conversation. From this source of freethinking, arises a strong balance against the reverence claimed by spiritual pride, as it works, either among those who are in place, or those who long to be so. * It may, then, with great jasticc, be affirmed, that to the Scriptures we are indebted for the principles of hberty from ecclesiastical influ- ence; in declaiming on which, many writers have sought to distinguish themselves as men of genius, and which arc now pretty generally un- derstood. I find that no less is acknowledged by a noted freethinker, in a late History of Great Britain, vol. 1, p. 332, where describing a certain religious class of people, who about the middle of the last century fell in- deed into the same mistake, as all those do who connect the Christian reli- gion with politics; but who, notwithstanding, retained so much of that humanity, which they had learned from the Scriptures, as to maintain and promote toleration, or liberty of conscience ; he says, " Of all Christian sects, this was the first which, during its prosperity, as well as adversity, always adopted the principle of toleration. And it is remarkable that so reasonable a doctrine owed its origin, not to reasoning, but to the height of extravagance and enthusiasm." 1 need not tell any one nccjuainted with this author's style, that these words, the height of extravagance and en- thusiasm, stand chiefly for the height of attention to the Scriptures, and rev r- rcnccfor the Deity, whose character is (havvn there. But it may be pro- per to observe, that when this autlior culls the doctrine of toleration reu- sonable, he means, that, according to reason, toleration ought to be extend- ed towards all, except those who fear the Deity more than men, or re- gard his precepts more than their own temporal ijitercst. This is abun- dantly ni;mifest from his historical remarks. L1.T. !V.j TIIERON AND ASFASIO. 123 To reconcile our minds to ihis, and many other morlifyinf^ strokes daily concurring therewith, it must be considered, that, according to the prophecies of the New Testament, the time is now come wherein God purposed, in the course of his providence, to pour contempt upon that reverence which had so long taken the place of his fear in the hearts of men : and this grand work of judgment God accomplishes by means of that very book, which the sons of pride thought they might trifle with at pleasure, and wantonly accommodate to all the purposes of their avarice and ambition. By arguments originally drawn from this book, not a few of the princes and great men of the earth have been emboldened to jest with freedom, at that which formerly made them tremble. By the influence of this book, some have from time to time appeared fearing God, and boldly declaring his judgment against those who presumed to share among them more or less of the fear due to him, withal patiently bearing the effects of the resent- ment of their enemies ; an evident token of salvation to the former, and of perdition to the latter. By means of hints thrown out from this book, the nations begin to see that they have a right to be what they were before the Christian leaders usurped dominion over them: all the authority and weight of these leaders notwithstanding ; and, no doubt, the freethinkers and their followers have as good right as their patriarch Socrates, to laugh in private at the establishment which they pusillanimously truckle to in public for the sake of their interest. It is meet, in the righteous judgment of God, that those who have drawn over the nations a form of godliness, in op- position to the power thereof, should now be recompensed with a mock-worship, and be reverenced in hypocrisy. It is a meet and proper sight, to behold those who have conse- crated temples made with hands, in opposition to the true tabernacle where God dwells in very deed, polluting them with their own hands, and stowing them with the carcasses of the dead. It is meet that we should see those who imagined, that the purity of the Christian doctrine might be better pre- served, and insincerity better guarded against, by creeds of human composition, than by the ancient form of sound words, daily employing those very creeds as the engines of the gross- est dissimulation and perjury. The time is now come for the kings of the earth to hate her whom they have so long aggrandized, and to make her desolate and naked. So that we may hear something like the complaint of" widowhood and loss of children" already be- 124 LETTERS ON li:t. gun. We have had for some thne past in Britain, a succession of the best of kings, who have laid hold on every opportunity consistent with the public tranquility, for shortening the horns of ecclesiastical power. This, together with the wit of free- thinkers, the graver opposition of dissenting factions, and to crown all, the free declarations that have been made of the scriptural doctrine concernhig the kingdom of htavtn, has served greatly to harass the ministers of that power, and to fill their kingdom with darkness. What a dreadful shock was given to the whole fabric of ecclesiastical power in England, by one branch of that doctrine, setting forth the plain import of these words of Jesus, My kingdom is not of this uorld ? It proved like the shock of an earthquake, loosing the foun- dations, and rending the w'alls of the building so as that it can never be repaired. In consequence of this, many gnawed their tongues for pain, and (by reproaching the doctrine con- cerning his heavenly kingdom) blasphemed the God of hea- ven, because of their pains and their sores, and repented not of their deeds. The bitter exclamations of impotent chagrin, which are to this day conveyed to our ears by the press, are sufficient indications, that the smart of this stroke is still very sensibly felt. And who shall sympathize with them ? Chris- tians dare not ; for thus runs the inspired proclamation ; Re- joice over her, thou heaven, and ye holy ajjosiles and ;^)ro- fkz't^: fo-T God hoJh avmg'cd you on kcr. Nor will the apostles encourage us to join in the lamenting outcry against freethinkers, whom the clergy have thought proper to brand with the name of infidels, as a mark of infa- my on such as renounce allegiance to them, and reject the book which they have made the charter for national Chris- tianity. For if, turning our eyes to the ancient gospel, and distinguishing the faithful by professed attachment to it, by in- fidels we should mean all, who, with open mouih, oppose the gospel which Paul preached, we may find them as numerous among those who reverence, as among those who scoff at our religious establishments: yea, we shall find the clergy them- selves to be the chief promoters of infidelity ; though, at the same time, many of them show as great aversion at being seen in company with a professed unbeliever, as if they thought their sacred persons would be defiled by conversing with him. And why should it grieve a Christian, to see freethinking prevailing, instead of what is fully as opposite to the fear of God, yea, of more efficacious and extensive influence to the deceiving and destroying of mankind ? But perhaps it will be said, that every nation must have some pub.'ic leading in LET. IV. 1 THERON AND ASPASIO. 125 religion to supply the defects of civil government. Be it so ; yet it is well known, that other religions have answered this purpose as well as Christian.* The Christian, said I ! it is absurd to imagine, that the religion taught by Jesus Christ and his apostles, ever was or can be established in the earth till the resurrection of the just ; however it may in various shapes be corrupted, and accommodated to the inclinations of the people, so as to serve every worldly purpose, as well as any other religion. Agreeably to what is now said, we find it fashionable with gentlemen, who openly count it ridiculous to worship Jesus Christ as God, to declare seriously, that though one may have difficuhies about the evidence of Chris- tianity, "yet surely such a person, if he had any regard for the good of mankind, would be careful not to weaken the credit of a religion so excellently calculated to promote public and private happiness, unless he had power and authority to establish a better in its stead. "f The reason here given, is undoubtedly sufficient to make this way of speaking always reputable, and to remove all fear that it will become popular to reproach Christianity, name and thing, however much the pride of speculation may overrule every other consideration in the minds of a few. We find now that the freest thinkers have fallen upon a method to profess themselves very zeal- ous Christians. A late writer of memoirs,| describing some Christians of his own stamp, says, " They hearken to the great Immanuel within, the word and voice of everlasting reason, and are as blessed and happy as creatures can be by the re- deeming power of the holy Jesus." Christianity is now become so very pliable a thing, that it is not worth any man's while to be an apostate from it. We have already got avow- ed Christian Deists, and we may as conveniently have Chris- tian Atheists ; for as every man claims the privilege of using words, especially those of fixed repute, in his own sense, one has no more to do but understand by Immanuel the eternal fitness of things, the soul of the world, or even, if he pleases, everlasting reason. The apostles were strangers to the modern advantages of * I presume tliat no man will lake upon him to affirm, tliat the obliga- tion of an oath, for in.stancc, has presently more wei;srht on the minds of rither clergy or laity of any established church in Europe, than it had on the Roman .'soldiers before the Chri.stian a>ra began. * See Monthly Review for F'ebruary 1755, p. 09. t See Memoirs of several ladies of Great Britain, p. 345. 11* 126 LETTERS ON [ttt. IV. Christianity; they neither taught nor found them ;* — they left the care of kingdoms and states in the hands of the powers ordained of God for that purpose : — they preached remission of sins to all sorts of men, so considered all men as sinners: but they concerned themselves as little about the voice of great men, as about those of slaves ; — they formed no party to make head against the religious establishment of any country : they only declared, as they still do by their writings, that all not hearkening to them, shall perish in the next world. The effect of this was, some moved with the fear of evils not seen as yet, gave ear to them, and followed them ; others laughed at them ; and many, being provoked, persecuted them. The apostles were no Avay disconceited upon this ; they knew it was the genuine effect of their testimony, and would be so, to the end of the world. We never find them murmuring at the prevalence of infidelity, or the small success the gospel had in the world. It gave them no disturbance, to see unbe- lievers neglecting the Lord's supper, the Lord's day, and the rest of the Christian institutions ; nor did they call upon any such to observe them. These institutions were then sacred to the honour of Christ, and not, as now, to that of the Chris- tian teachers. So the apostles desired to see none pretending regard to these institutions, but such as depended on Christ for the remission of sins, and the hope of eternal life. It gave them no concern what sort of men tcore the professor' s garb. They were so overjoyed with the company of the I't- tle societies, which they gathered in different places, chiefly out of the dregs of mankind, that they neither sought after men of quality, priests, or philosophers, nor regretted the want of their company ; and I may add, neither did they court the favour of the mob : and though it was with difficulty they could escape from one city to another with whole bones; yet we find them rejoicing in the success of the gospel as univer- sal, 2 Cor. ii. 14. "Now thanks be to God, which always causeth us to triumph, in Christ, and maketh manifest the fa- vour of his knowledge by us in every place. They openly evinced the falsehood of the religion estab- lished in every country where they came ; yet they hadnei- * If we attend to many eminent Chri.-^tian writers, describing to us the persecuted rise and subseqi^cnt flourishinff progress of Christianity, we shall be led to consider the sufterings of the apostles and first Christians, in much the same light with the hardiness of the more eaily Romans, namely, as laying a foundation for that worldly ease and grandeur to their posterity or successors, which difficult times and circumstances denied to themselves. LET. IV. J THERON AND ASPASIO 127 ther the will nor the power to establish any other in its stead. All religions, except theirs, were political ; all political reli- gions except the Jewish, were human contrivances for the temporal benefit of particular states and kingdoms, and had no other object in view but worldly happiness. The apostles, in propagating iheir religion, had no other object in view but happiii'^ss on the other side of death to men of all nations. — And this object they steadily pursued in every state or king- dom where they came, without giving any other cause of umbrage to those of the established religion, than the impres- sion made on the minds of individuals of different classes by the simple force of the truth of their doctrine ; which was des- titute of all allurements to the passions of men, and had no tendency to spirit up any worldly faction against either the established church or the state. They preached and prac- tised that scheme of the most universal benevolence, Avhich drew upon them, and will always draw upon their followers, the contempt and hatred of all sorts of men. And why should their followers be greatly disturbed, whatever party prevail or rule the fashion in this world 1 Is it not enough for them if they shall reign in the next? They proposed no worldly happiness, public or private, to their followers; they displayed none of those ingredients which compose the delicious philter which reigning Chris- tianity holds forth in her golden cup, and Avhich the Apoca- lypse calls the wine of her fornication with the kings of the earth; whereby she so allures and intoxicates the nations, that it is almost to as little purpose to mention the ancitnt doc- trine of the kingdom of heaven, even in the hearing of our most orthodox Christians, as it would be to deliver a lecture concerning sobriety in the midst of a company inflamed with wine. The principles of the connection betwixt church and state, having a very natural hold of every avenue to their hearts, are far dearer to them than any thing the kingdom of heaven contains They can be in raptures with dreams about national reformation ; they can even indulge a melancholy kind of pleasure, in bewailing a sinful land and degenerate age, because it gratifies their religious pride to appear in the charac- ter of mediators and intercessorsfor people whom they imagine to be much worse than themselves. But as for the ancient doctrine of the connection between Christianity and the cross, it might do very well in the infancy of the church, when times were bad; — they know better things. And, indeed, were I not writing to one who holds the sacred text for the initial figure 128 LETTERS ON [LET. IV. in all his computations, I might have spared myself the trou- ble of touching upon this subject. It maybe noted here as a proof of what is above said, that it has been imagined, in opposition to all history and daily observation, that the world has been much improved in good- ness by means of Christianity ; — that the spirit of that religion has been nationally diflused into the lives and manners of the people in the countries where it has been established. The state of the world when Christ came, has been considered, and the epidemical vices displayed: and it has been imagined, that Jesus Christ, by condemning those vices, abolished the practice of them; and by recommending the opposite virtues, infused the spirit of them into nations. There had been no great marvel in one's dreaming so, nor yet in his telling his dream in the most open manner, even from the pulpit ;* but that such a dream should not only be gravely received by the public for truth, but even admired, I dare say you Avill readily agree with me, cannot be accounted for on any other principles than those already mentioned. But, perhaps, when we value ourselves on our religious establishment, the stress of our gloryingdoesnot lie so much in ourjegal advantages, nor inthesociety formed upon them, as in the soundness of our creed, composed by our venerable ances- tors, and daily receiving additional weight from the many emi- nent personages who have supported it with distinguished learning and abilities. If this be the case, methinks the ground of our glorying would be still more solid, should we return again into the bosom of the Roman church, which we are sure was once founded on the foundation of the apostles and prophets ; whereas the utmost that can be said of the other establishment now in being, is, that it was founded on a ci>ecd extracted from them by fallible men, whose skill and fidelity arc liable to be buestioned. Moreover, we have still extant a true and faith- ful copy of the articles of the Roman church's creed in Paul's epistle to them, which was once cordially b( lievcd and obeyed, and it is to this day acknowledged for a divine-inspired wri- * See a .sermon, entitled, Tfie sitiiatio7i of the world at the time of Christ's ajrpearance, and its connection tcith the success of his relie said, that never wa.s any word or work of God heard or seen by men, that did not carry in it proofs of his good intention and opposition to evil. In the New Testament, we see God as an autlinr by what he is said to be the God of; as, God is not of confusion, but of peace. To give this expression a familiar turn in English, our translators have said, (lod is not the author of cot fusion. Si c. Accordingly, he often takes the titles of God of peace, cmisolotion, all grace ; &c. ; and in opposing evil, the God of vengeance. 142 LETTERS ON [lET. 1%' to be more especially known to us thereby. We shall per- ceive him in every part of his work speaking-, acting, and be- holding what is made with delight, or seeing it good, in op- position to the state wherein it was before : and this, day after day, till he rests with man on the seventh, from all his works, which he created* to make. Gen. ii, 3. I scarcely need to add, that the case is the same with re- spect to the entrance of sin and misery into the world, and the grand design which God is carrying forward, of making thence to arise the brightest discovery of righteousness and salvation together ;t as is plainly intimated in the words immediately following the last quotation from Isaiah. As the sinful state of mankind is often compared to the first con- dition of the earth, and salvation from sin, to the producing of * Here creating is plainly used in its distinguished sense, hinted at in the foregoing note ; for it is often used for making, and sometimes includes both senses, to wit, the formation of all things, as well as the finding matter to work upon, or the making room for the divine working to appear. Perhaps it includes both these senses, in the summary view given us of the production of all things, in the first verse of the Bible. The Hebrew- word for creating, is sometimes applied to the actions of men, as Josh, xvii, 15. 18, where it seems to be used for clearing out among forests, or making room for beginning a settlement. The Greek translators, not finding any fitter expression for denoting the distinguished sense of this word, in the passage of Moses above referred to, have said, Which God BEGAN to males. There is no action among men that afi^brds an idea in any respect similar to the distinguished sense of this word. We must rest satisfied, then, with the information given us, that God is the beginner of all things, in a manner peculiar to, and known only to himself; even as the progress and issue of all things is in his hands. Accordingly, he distinguishes himself from all idols and creatures, both in understanding and in power, by taking to himself the tide of thk first and the last. This is not the only instance of a distinguished sense of words in the first chapter of Genesis : for surely we must understand the words, earth, darkness, deep, and waters, v. 2, in a sense distinguished from what they signify after the earth is fully formed. And it is evident, that such distinction was unavoidable, in describing to men the first origin and formation of all things. t The province of man is to imitate God, and concur with him in his work of bringing good out of evil, in doing the works of righteou.*?- ness, mercy, and kindnes.?. For in these God manifests his character to us ; in these he exhibits his working to our view, laving open all his designs, so as we might behold and consider his work on every side. But how God creates evil, was never intended for the contemplation of creatures ; nor were their understandings ever framed for such an inquiry. This may be justly considered as that part of the divine agency which is hid behind the curtain, which can only be understood by the mind of him who has power to create, and the particular knowledge of which nuist be a.s far from being of any benefit to creatures, or all who have not power to create, as it is from being suited to their un- derstandinsrs. LET. IV.] THERON AND ASPASIO. 143 light and order at the first, I shall only mention one passage, Is. Ix, 2, Darkness shall cover the earth, aiid thick dark- ness the people : but the Lord shall rise upon thee, and his glory shall be seen upon thee. Thus, we see, that the en- trance of sin and misery into the world, was as fixed a part in the scheme of God as the great salvation ; yet we cannot see God in the former, as we do in the latter. We cannot see him by keeping our eye only on the shade ; but if we love the grand picture, we will not put the murmuring question, Why or how did the shade take place? The Apostle Paul, speaking of the happiness of those who are reconciled to God by Jesus Christ, as not only saved, but saved glorying in God, adds, Rom. v. 12. [dui tovt,,.) For this, namely, that this brightest discovery of the divine glory, this highest perfec- tion of human happiness might take place, sin entered into the world. But, not to enlarge, methinks we may easily be convinced, that Christians are not very numerous in the world, while we find so few who are fond of this doctrine which fixes the dependance of man upon God exclusive of all reserve;* yet this very doctrine is the sure refuge of the wretched and the destitute, yea, of all who enter into the king- dom of heaven. Though this be indeed the case according to the Scripture, we may find some who profess to acknow- ledge it, holding it so very cheap, as to think those who reject it may yet be very good Christians ; whereas, if one should * How far tlie Deity, exhibited in the Scriptures, is above what is wor- shiped by a great part of those who bear the Christian name, may appear I'rom such passages as these: Gen. 1, 20; Joseph says to his brethren, But as for you, ye thou^Itt evil against me; but God meant it unto good, to bring topass as it is this day, to sate much people alive. Exod. ix, 16, it is said to Pharaoh, Aiid in very drjid for this cause hare I raised thee up, for to show in thee my power, and that my name may he declared throughout all the earth. Isa. x, 5 — 16, O Assyrian, tJie rod of mine anger, and the staff in their hand is vnne indignation. I will send him against an hypo- critical nation ; and against the people of my wrath wUl I give him a charge. Howhcit, he meaneth not so, neither does his heart think so. For lie saith, Shall I not, as I have to Samaria and her idols, so do to Jerusalem and her idols / Wherefore it shull come to pass, that 1 will punish the fruit of the stout heart of the king of Assyria, and the glory tif his high looks. For he saith, By the i^trength of my hand 1 have done it, and by my u-isdom : for J am prudent. Shalt the are boast itself against him that heweth therewith ? or shall t/ie saw magnify itself against him that shakcth it 7 &c. Acts ii, 23; Him being delivered by the deter- minate counsel and foreknowledge of God, yz have taken, and by wicked hands have crucified and slain. Chap, iii, 18, Those things which God before had showed by the mouth of all his prophets, that Christ should s'/ffer, he hath so fulfilled. Chap, xv, l-^. Known unto God are all his works from the beginning of the icorld. 144 LETTERS ON [LET. l\ . treat the writings of Cicero as the Christian enemies of this doctrine do the Scriptures, he would be universally hissed at by all the lovers of classical learning. But numbers rule the fashion, and can keep one another in counttrnance as to any thing. And w^e must expect no other, while it is the in- terest of multitudes to honour Christianity in pretence, and to hate it in reality. However, we may frankly say, that such a one as Lord Bolingbroke, who hates this doctrine, and therefore rejects the Scripture which clearly supports it, acts a for more uniform and consistent part. ^ Before I conclude these miscellaneous reflections on mi/stery, which have introduced several views of the mystery of godliness, and that of iniquity ; we may take some particu- lar notice of the popular preachers ; and the rather, as it was with men of this sort that the apostles had always the warmest controversy. As they generally consider their hearers as already per- suaded of the truth of the gospel, they have no great occasion to dwell much on the evidence thereof. Their great business is, to animate their people Avho are already believers ; nay, but who are supposed to hold the gospel for true, as having never had any question or doubt about it ; to animate them, I say, and carry them forward to the grand work of the be- lieving application ; to conduct them through the process of what they call regeneration, or the new birth. Here it is that a cabinet full of mysteries is presented, of which the po- pular preachers keep the key. Here it is they show their great dexterity in opening and shutting at their pleasure ; now raising blind amazement, then familiarly reasoning ; now setting forth, as rational or natural, a scheme* of justiii- * Mr. Boston, as if he had learned to apply mathematics to the Christian doctrine, is ready to show ns by wliat ratio or rule of propor- tion we are to expect the favours of the divine grace or pardoning mercy to be distributed among men, who are yet acknowledged to be equally destitute of any claim upon that grace, in a sermon on Lulie xxiii, 42; entitled, The cxtmordbiarij case of (he thief upon the cross, &c. He says, " It is unreasonable to think, that it .should fare at last with those who have had means of grace alllheir days, and despised them, as it may do with tlio.se who never have such nieans till they cojue to die." In like manner, we nuist say, it is unreasonable to think, that he who owes five hundred pence should be ibrgiven as frankly as he who owes only fifty. If we hearken to this eminejit preacher, and others of his class, we must entertain a rational notion of divine grace, and say, Happy are they who liave little to be forgiven, but wo to the worth- less. And, indeed, it is very common with them, when they emerge a LET. IV.] THERON AND ASPASIO, 145 cation as any philosopher could wish, then again wrapping up all in the clouds. But to avoid any ambiguous play on words, as unsuitable to the gravity of the subject, instead of mysteries in the sense used by them, I would choose to borrow an expression from some ancient professors of Christianity, censured by the Apostle John, and substitute the word depths. Now, it may be observed of these preachers, that while, on the one hand, they endeavoured to regulate by natural prin- ciples, suitable to the pride of any reasoner, that procedure of the divine grace to men, which, according to the apostles, moved without the sphere of nature altogether, and always showed itself in surprising events, contrary to human expec- tation : on the other hand, in the place where the Scripture holds forth a clear and solid truth for relief to the guilty, they present to our thoughts an unfathomable depth. If we hearken to them, the great point about which our faith is principally concerned, is a matter which turns out to be true, no book nor man can tell how. It does not present itself to us as a truth, but as a matter of no small doubtfulness and anxiety. We must toss it in our hearts for some time, by w^ay of a problem, and then hammer it into a truth, as an eager logician squeezes out a conclusion from betwixt a pair of pre- mises, of which the one happens to be a fond and bold con- jecture. Yet, sometimes they condescend to exert themselves to make this depth as fordable as possible, and that in a man- ner which in some sort may be called mysterious, as being so closely wrapped up in figures and similitudes, as that if these were removed, little or no meaning would remain behind. I shall give a short specimen. — In the gospel-offer, we are told, is presented to the poor bankrupt a bond or bill endorsed to him, to relieve him from his poverty. It is not his as yet; however, with much ado he at lasts lays hold upon it, echo- ing back to the offer, and saying, Even so I take it : upon which he takes instruments, and places counsel to make pay- ment forthcoming for his relief; so it becomes his to all intents and purposes. — He that is made wiser by this reasoning, may rejoice therein ! — But as I may have opportunities of observ- ing further the arts of these gentlemen in the sequel, I shall not enlarge on them at present. I shall conclude these reflections with observing, that in the very entrance to the Chiistian religion, the first step we make little out of their depths to address their hearers thus : — " But we uiu.'Jt deal with you as with rational creatures, and work upon you by ra- tional arffunients." 13 146 LETTERS ON [LET, IV. carries us beyond the line of nature altogether ; that is, when we believe the resurrection of Jesus Christ from the dead. Here the course of nature is reversed ; here a new order of things quite above it opens to our view. He who admits this fict as circumstanced in the gospel-history, will find as regu- lar and uniform a connection in all the parts of the Christian religion, or in all the things that concern the kingdom of heaven, as is to be found in the course of nature ; yea, and more so ; seeing the course of nature has been often thwarted by the manifest interposition of its author, not to mention the interruptions of its ordinary course by uncommon events ; whereas, that kingdom cannot be moved. Seeing, then, the whole religion of Jesus stands or falls with his resurrection, no man can with a good grace appear in quality of a reasoner against any of its doctrines, but he who disputes that fact. Accordingly, some of our boldest enemies to these doctrines have been sensible of this, and, scorning to involve themselves in a continued train of absurdity and self-contradiction, have judged it the shortest and most rational course, to point their battery against the fact which supports them ; whereas, all who pretend to admit the resurrection of Jesus, and yet go about to undermine any of the doctrines delivered by the inspired witnesses thereof, give manifest proof of gross inat- tention or disingenuity, or rather both. ON REASON. Reason being often contrasted with mystery and faith, it may be proper to inquire what deserves the name of right reason. I say right reason, because nothing is more obvious, than that men are often influenced in their practice by reasons of which they are ashamed both before and after action ; and, accordingly, are at pains to pretend plausible reasons to cover those which they can neither avow to others, nor approve of themselves. Not to be tedious, I think Ave may freely say, that the pro- per excellency of man above other animals, lies in his con- science, or what he knows without reasoning. It may like- wise be said that man has, in common with other animals* a reasoning faculty, by which he is capable of recollecting, comparing, and observing the connection, agreement, or dif- ference of the things which he knows. His reasoning faculty, then, having, beyond what he knows in common with other animals, a peculiar and higher province of knowledge where- LET. IV.] THERON AND ASPASIO. 147 in to exercise itself, acquires thereby an excellency above the same faculty in them. The like may be said of human pas- sions and organs of sensation. The conscience of man, not only affords a peculiar province for the exercise of his animal faculties, but is likewise the authentic director and governor of them all. Thus the conscience of man spreads a dignity and excellency over all the powers of mind and body which he has in common with other animals. To illustrate what has been said, it may be observed, that some domestic animals bear much the like respect toward man, as man does toward his Creator. They are happy in being caressed by man, and grieved at the tokens of his dis- pleasure ; and discover a consciousness of what will please and displease him. In this respect some are said to be un- ruly and vicious, and others tractable and obsequious. Thus their conduct appears to be influenced by reasons, though of a lower order than those which serve to direct the conduct of man. The spirit of a beast goeth downward, being conver- sant only about terrestrial objects ; whereas, the spirit of man goeth upward, corresponding with his Maker by the dictates of his conscience. But, besides the indelible dictates of con- science, the mind of man has somehow been furnished with other notions on which he reasons ; and so much the more fondly, as he finds them necessary to his present quiet : notions of a more dubious and disputable nature than these dictates, and serving to abate their force, which, therefore, may be called presumptuous. Philosophy, which proposes to teach us from nature such knowledge of the Deity and of ourselves as may lead us to happiness, accounts every sentiment, or conclusion draA\Ti from our sentiments, that serves to make us miserable, to be foolish and absurd ; and every sentiment or conclusion which it finds necessary to our happiness, to be just and true. That God is not perfectly and invariably just ; that he may suffer sins, at least some of them, to pass unpunished ; that man has found some liberty or power independent of the Deity; and several other notions of the like nature are fondly adopted by many as first principles in all their reasonings; and they go about to prove them, by pointing out the absurd or unhappy consequences that would follow on denying them. Yet they may be easily distinguished from the invariable and universal dictates of conscience, by their being somewhat doubtful and disputable, and assuming occasionally various forms to evade objections ; for many able reasoners have opposed them with as great confidence, and with as strong arguments, as were 148 LETTERS ON [LET. IV. ever used in support of them ; whereas, no man can with a good grace dispute against the dictates of conscience, and per- suade us, for instance, to approve ingratitude, breach of trust, or false swearing. How these presumptions came to take place in the mind of man, to take root and grow up so readily there, as to be mis- taken by many for original plants in his nature, cannot be ac- counted for any other way so well as by the Scripture. If, in allusion to the parable, it should be asked, seeing good seed was sown in this field, from whence then hath it tares ? the answer I think must be. An enemy hath done this. However, it is manifest, that men generally delight to ex- ercise their reasoning faculty in support of these presumptions, because the simple dictates of conscience afford them no agree- able fund for reasoning. Yet these dictates are the only origi- nal standard measures or reasons for the conduct of men. The fair use of these, or the just application of them to particu- lar cases in word or action, is right reasoning, or acting a rea- sonable part. And he who goes about to shorten or length these measures, to use them deceitfully, or substitute others in their places, is guilty of unfair measuring, or reasoning wrong ; so acts an unreasonable part. The just reasons for our conduct are impressed on our hearts by him who made us, and not invented by men, and to use them aright, is the proper exercise of our reasoning faculty, yea, of all our powers both of mind and body. Yet that which men generally glory in, as their distinguishing excellency above other animals, is that exercise of their reason- ing faculty which proceeds upon the presumptions of pride, and is employed in supporting them, and drawing soothing inferences from them. And thus men glory in their shame. When the truth of the gospel takes place in the heart of a man, it docs by no means set aside the use of his reasoning faculty, but rather, by enlarging the bounds of his knowledge, provides it with a new province, wherein it may exercise itself with greater certainty and delight. It affirms in the strongest manner all the notices of God, all the reasons of duty naturally imprinted in his conscience ; and adds to them what was entirely wanting before, namely, a Divine reason of hope. And thus it disentangles him from the necessity wherewith he found himself pressed, of debasing his own nature, and defacing the Divine character, by reasoning on mere presumptions, in order to invent ^some ground of hope for his temporary support. The strictest reasoner, then, can have no objection against the gospel, unless he will quarrel LET. IV.] THERON AND ASPASia. 149 with it, because it provides guilty man with a source of com- fort without the aid of his reasoning faculty, or where all his natural funds for reasoning proved utterly deficient. Agreeably to this, we may understand how the apostles are said to address themselves, on the part of God, to man. They did not make their court to his reasoning faculty by philo- sophical arguments, nor to his passions by the insinuating arts of human rhetoric ; but, as man is not distinguished from the other animals by either of these, they considered him in his proper point of excellency ; and, by manifestation of the truth* commended themselves to every marc s conscierice in the sight of God. They considered the heart of man as strongly forti- fied, with presumptuous reasonings, against the knowledge of God, and the doctrine of Christ ; and they did not make their address to these ; but they compare their testimony to u-eapons, mighty through God for the demolishing (oxvpt^fxaruv) of fortifications, casting down (Xoyto-//of) reasonings, and every (vi//a)/ia) eminence exalted against the knowledge of God, and bringing into captivity [nav vorijxa) every thought to the obedi- ence of Christ. As they exhibit no allurements to the passions of man ; so neither do they enter into any parley of capitulation with his presumptuous reasonings; but storming and demolishing these they press forward to his conscience, charge him before God, and converse with him there. They clear up and pre- sent, in a striking view, before him, the half-defaced reasons of duty, naturally imprinted in his heart, and show him at once, how unsuitable to them his thoughts and actions have been. They unshackle his conscience and make it speak out, and with the highest demonstration, enforce every thing it speaks. ^ These \vord.s refer to the ancient orack of Urim and Thummim, by which the inquirer was assured that the answer came from God when he saw the miraculous ray of light shining on the breast-plate of the priest who pronounced the answer. To support this reference, it is ob- servable, tliat the common Greek translation of Urim and Thummim is by two words signifying manifestation and truth; which indeed served well to distinguish the Divine from all pretended oracles, which were both ol)scure and fallacious. So the evidence of the apostolic testimony, which is the true oracle of Urim and Thummim, is titted to strike the conscience widi the simplicity and force of a ray of light ; and not like the conclusion of a philosophic argument, by which we are often silenced, merely to shun an inconsistency, or the shame of self-contradiction ; and which, at any rate, is too weak to support the mind when outward ca- lamities, or the near approach of deatli give an edge to remorse. The truth of the gospel is ratified in the heart of man, by the same hand which planted there his original notions of right and wrong, which prevent all his reasonings. 13* 150 LETTERS ON [LET. IT. And while they shut up all his imagined sources of light and hope, they furnish him with a supernatural reason of hope, stamped with the Divine character. Now, it must be remembered, that all reasons of duty un- complied with, turn out to be reasons of condemnation, rea- sons of misery and despair. But, then, who will choose to exercise his reasoning iaculty to make himself miserable, by fixing his own condemnation? All men will rather incline to judge every chain of reasoning that would issue in their own misery, by leading them to despair, to be very inconclusive, and most disagreeably absurd. Therefore, men in all ages have found it convenient to have recourse to another fund of reasoning than the natural conscience, and to invent other no- tions than the natural ones. This can only be done by vitia- ting these last, and accommodating them to the present circum- stances of man, so as he may support himself for a while in this mortal life with some ease and quiet. And though these invented notions do not appear at first view to be so clearly and indisputably true, as the natural ones ; yet as men fondly wish them to be true, and in many respects find them necessary, they are ready to show how many sad and absurd conse- quences would follow on denying them. And by being ac- customed thus to reason backward, from these absurd and unhappy consequences, many come to something like a settled persuasion that they are true ; and are fortified in this persua- sion, by observing, that the far greater part of learned and judicious men find it necessary to reason in the same way. Every man who understands the gospel as a reason of hope, hears the voice of God therein. And the voice of God has an evidence and authority attending it, altogether peculiar to itself Man's sense of duty, or sinful man's sense of misery, flows from the voice of God in his conscience. And there- fore no voice, argument, or reason, of inferior weight, can bring him effectual relief That authority which formed the conscience of man, can alone speak peace to it when troubled with the conviction of sin. Now, if Ave could for a moment suppose the revealed reason of hope to be divested of its pecu- liar evidence and authority, and to be coolly referred, on a foot- ing with a philosophic problem or argument, to be examined and discussed by the reasoning faculty of man : the question immediately arises, what notion is man already possessed of, with which he may compare this new revelation, so as to judge of its fitness or unfitness to be admitted ? If, indeed, it contra- dicted, or served to overthrow any of his natural notions; LET. IV.] THERON AND A3PASI0. 151 for instance, it represented God as less severe ag-ainst sin than he appears in the natural conscience, he would then have just cause to reject it immediately and to conclude that it came not from the same God who made him and formed his conscience. Yet the question still remains, what notions has man with which he may compare the revealed reason of hope ? All his natural notions of duty, if he is a sinner, are so many reasons of despair. They all join in forbidding- him to entertain any hope of acceptance with God. On the other hand, the gospel pays no regard to his invented notions, from which he labours to extract hope. It discards them as spurious ; it repels them as foolish and groundless imaginations. Thus it appears, that man has no natural notions with which he may compare the revealed reason of hope ; yea, none but reasons of despair, imprinted in his heart by the hand of the Almighty. Therefore, a solid reason of hope cannot be conveyed into the heart of man from an inferior hand. It must affect his conscience with that peculiar evi- dence and authority which attends the voiceof the Almighty. And this is, indeed, the case with the gospel. It affirms all his reasons of duty ; it enforces all his reasons of despair ; and, removing all impediments and extenuations, shows them in their greatest weight ; and yet at the same time provides a divine reason of hope, that fairly outweighs them. Yet the invented notions, or spurious reasons of hope, are found so necessary to support our corrupted sense of dignity, and to encourage our propensity toward the forfeited earthly happi- ness, that it cannot be expected that any man will 3^icld them up, or be willing to see them in their proper light, till his thoughts be overruled by the peculiar evidence and authority attending ihe divine reason of hope. The conveyance of the reason of hope to men, may re- ceive some illustration, by being compared with the convey- ance of such reasons of duty as God hath occasionally su- peradded to those original ones which are common to all men. I shall only take notice of two instances, viz. the com- mand given to the parents of mankind, concerning the tree of knowledge of good and evil, and the command to Abraham to sacrifice his son. The former carried in it a restraint of man's liberty, in using what he had a natural appetite for. His natural notions could never lead him to make any difference among trees appearing to him equally good; and the pro- hibited tree appeared every way as fit for his use as any other. His reason for abstaining, then, behooved to arise wholly from 152 LETTERS ON [LET. IV. the authority attending the giving of the command, or the evidence he hod of its coming from the author of his life, and who had power to take it away if he transgressed. When once this impression was made on his heart, or this new dic- tate took place in his conscience, he behooved, even respecting his own happiness, to judge it more reasonable to comply with a limitation of his freedom, than to forfeit his life and happiness altogether by transgression. In like manner, as to the case of Abraham, we may be very sure his natural no- tions could never lead him to put to death his own beloved son, in the prospect of whose issue all his hopes of happiness centred. Yea, if he had not had a higher idea of God than most reasoners have, he behooved to have rejected the com- mand at first hearing. But he knew, that the command came from that same God who had given him Isaac, after he and Sarah his wife, were incapable, according to nature, of having children, and who was able to restore him to life again after he should be slain, and so make good the pro- mise he had formerly made concerning him. And thus his obedience was, in every respect, highly reasonable, and issued in a notable confirmation of his hope. Will the word of a great and liberal prince, prove a powerful reason with a man of spirit to animate him to the most hazardous enterprises, and disentangle him at once from many little schemes and projects wherein he formerly found it both reasonable and necessary to interest himself? How much more must the word of the Most High prove a prevailing reason with one who knows he hears his voice ? And who can deny, that he who formed the conscience of man, may so speak as to make the hearer fully sensible who is the speaker? In this view only, we see reason in the conduct of the apos- tles, which otherwise behooved to appear, in many respects unaccountable. Thus, their doctrine is fitly called {XoyiKnv ya\a) the only rational nourishment for the mind of man, and the tenor of life which they enjoined, (\oyiKr, Urpeia) a reasonable service. If any one inclines rather to render the Greek epi- thet, in the two places referred to, by the English one, scrip- itiral or evangelical, I am far from being disposed to contend with him; for scriplural and rational are words of the same import in the ears of a Christian, or rather, the former ascer- tains and enlarges the import of the latter. The apostles found all who employed their reasoning faculty against their gospel, to be no less [aronoi) unreasonable than wicked. The Scriptures open a new fund of reasoning to Christians ; and the apostles serve as an authentic pattern for the fair use of LET. IV.] THEUON AND ASPASIO. 153 it, and as a check upon all who would handle the word of God deceitfully. The utmost length our natural notions can carry us, with regard to the supernatural agency of the Deity, when inti- mated to us with evidence worthy of our serious attention, is to judge, that what is impossible with men, or as to which men cannot conceive how it is possible, is yet possible with God. Accordingly, the gospel introduces itself to the con- sciences of men with this question. Why should it be thought a thing incredible with you, that God should raise the dead? We have no natural notions helping us to conceive how God can raise one who has suffered death for sin, to an endless life of pleasure, absolutely free from all pain. Neither have we any notions helping us to conceive how God can justify an unjust person, without his doing anything to make himself just ; or how he can impart righteousness to such a one, so as he may be sustained as a righteous person in all respects, in his presence, and accordingly entitled to eternal happiness. Yet if it appear by undeniable evidence, that God hath raised one from death to eternal happiness, and the justification of the unjust be declared as the genuine import of this fact, and the same power that was manifest in raising the dead, appear attending this declaration; then, upon my conviction of the truth of the resurrection, I may conceive how God can also justify the ungodly ; especially if I find it impossible to ac- count for what has actually happened any other w^ay. If it appear, by the circumstances, that he who died and rose, was not only a righteous, but also a divine person ; if it appear impossible that such a person should lead a life of pain- ful service, and at last become exceedingly sorrowful unto death, unless to expatiate the sins of others, and furnish them with a righteousness; and if it also appear impossible, that one suffering death for sin, should be raised again to a happy life, unless the Divine displeasure against sin had been fully manifested in his suffering ; or that one undertaking to fulfil all righteousness, should be honoured with a resurrection if he had failed in his undertaking ; if, at the same, my con- science condemn me as an unrighteous person, and exclude all hope of relief from any natural source ; if, I say, my thoughts come thus to be straitened on every other side, I must find a very sensible relief to my mind, in admitting the de- claration issued in the bosom of the evidence of the resur- rection, viz. that he who died and rose again, ivas delivered for our offences, and was raised again for mir justification. He who has been thus straitened, will find this apostolic de- 154 LETTERS ON [LET. It, claration to be the only satisfactory, the only rational account that can be given of the forementioned circumstances. He will find such an agreement betwixt the doctrine and the fact, as was intimated in the question, " Whether it is easier to say, Thy sins be forgiven thee ? or to say, Arise, and take up thy bed, and walk." Though I am not fond of claiming any kindred to philo- sophers; yet, I shall here quote a passage from the well-known Essai/s on Morality and Natural Religion ; and the rather, as in Scotland they have lately obtained a considerable share of the public attention. In the following passage, the words reason and reasoning are obviously both used in the same sense wherein I have been using the last of them. " To substitute feeling in place of reason and demonstration, may seem to put the evidence of the Deity upon too low a footing. But human reason is not so mighty an affair as philosophers vainly pretend. It affords very little aid in making original discoveries. The comparing of things together, and direct- ing our inferences from feeling and experience, are its pro- per province. It enlarges our views of final causes, and of the prevalence of wisdom and goodness. But the applica- tion of the argument, from final causes, to prove the,existence of a Deity, and the force of our conclusion, from the beauti- ful and orderly effects to a designing cause, are not from rea- son but from an internal light, which shows things in their relation of cause and effect. These conclusions rest entirely upon sense and feeling. And it is surprising, that writers should overlook what is so natural and obvious. But the pride of man's heart makes him desire to extend his discove- lies by dint of reasoning: for reasoning is our own work. — There is merit, and acuteness, and penetration: and we are better pleased to assume merit to ourselves, than humbly to acknowledge, that, to the most important discoveries, we are directly led by the hand of the Almighty." Philosophy could not teach this writer what the Scripture readily teaches the most illiterate, that is, to follow out the dis- tinction betwixt conscience and pride, which he has in part discovered. Therefore, he may be said to have pushed his inquiries either too far or too short a length; too far to please some philosophers, and too short to please those who learn their religion simply from the Bible. Accordingly, in his reasoning about Jiberty and necessity, in order to adjust cer- tain contradictory sentiments or feelings which he observed in human nature, he has found himself obliged to make use of LET. IV.l THERON AND ASPASIO. 155 some obnoxious terms, which even he himself adopts at first with some air of diffidence, and which have exposed him to the charge of heresy in the eyes of many, no better friends to the ancient gospel, and perhaps, less attentive to the subject whereof he treats, than himself - No question relating to ac- tions, as worthy of praise or blame, reward or punishment, can justly be carried higher than, Have we done what we ought, or what we ought not, according to his own will, incli- nation, or choice? If we go further, we transgress the limits prescribed to man, and step into the peculiar province of the Deity ; and, then, as we reason without any rule of reasoning, we can neither speak what is true, nor indeed what is clearly intelligible. All those sentiments or feelings acknowledged to be deceitful, are at the same time disloyal ; they belong to the presumptions of that pride which leads us both to extenu- ate our blame, by throwing it partly on the circumstances wherein the Deity placed us, and to glory in what is praise- worthy about us, as if we held it independently of the Deity. But the Apostle James has fully handled this plea, and to Christians decided it, marking with strong and pertinently significant expressions of blame,* all those sentiments which stand opposed to that meekness with which the truth of the gospel is admitted by them who understand it. It may prove no wide digression, to take this occasion of making some comparison betwixt philosophy, as far as it re- spects religion, and the popular doctrine,Jn order to show that the former has in the main no room for glorying over the lat- ter. And I choose the rather to take this occasion, as I have not seen any scheme of philosophic religion preferable to that contained in those essays, or wherein human nature has been considered with greater attention. It is the business of philosophy to act the same part toward the natural, as the popular doctrine does toward the revealed truth. The ablest popular preacher is he who can most pro- foundly, or mysteriously accommodate the gospel to the reli- gious pride of the devotee. And he is the ablest philosopher who and most ingenuously accommodate the law of nature, or the operations of conscience, to the common corruption of human nature ; or who can most commodiously adjust the con- tradictions evidently observable in the nature of man for pro- moting his quiet and self-satisfaction. In this respect I have not seen our author excelled by any. * PvKapta Kut dipiaaeia KUKia;, James i, 21. 156 LETTERS ON [LET. IV. He sets out from this principle, [p. 39.,] That " the common nature of every class of beings is felt by us as perfect; and, therefore, if in any instance a particular being swerve from the common nature of its kind, the action upon that account is accompanied by a sense of disorder and wrong. Thus, as we have a sense of right from every action which is conform- able to this common nature, the laws which ought to govern every animal, are to be derived from no other source than the common nature of the species." In surveying the common nature of mankind, he observes two sources of notions, feelings, or sentiments ; those pro- ceeding from the one, very contradictory to those proceeding from the other, yea, no less opposite than truth and falsehood. One would have thought, that this peculiarity which he ob- served in human nature, might have stopt him short in his course of reasoning, by way of analogy, from the common nature of any other species of animals, or class of beings, which he perceived as perfect, or wherein he observed no- thing contradictory ; for when we see things contradictory blended together, the idea of disorder and imperfection readi- ly arises in our minds. One would have thought, I say, that this might have led him, though no credit were given to ancient books, to suspect that human nature had undergone some change to the worse, since the time when, according to his own assertion, the Deity beheld it, as well as all his other works, to be very good. But instead of suspecting any thing like this, he goes about to adjust our true and our false sentiments in subserviency to each other, and finds so grand purposes promoted by his adjustment, that he at last works himself up into what he calls a noble enthusiasm, in admira- tion of such wisdom and goodness appearing to him therein, as he scruples not to call divine. Yet while he is straitened in answering objections against the Divine benevolence, drawn from the appearances of moral evil, he is at pains to reconcile man to the thought of his being an imperfect crea- ture. In some parts of his essays he seems likewise to allow, that our deceitful or false sentiments are rather secondary or after thoughts, than primary ones. To avoid ambiguity in speaking of liberty, we may call that sense or feeling of it which stands opposed to the de- pendence which all events have on the first cause, the sense of independency; and that which is opposed to compulsion or constraint, the consciousness of inclination or spontaneous choice. To do this, we are abundantly warranted, both by the sense and words of our author. We are likewise al- LET. IV.] THERON AND ASPASIO. 157 lowed to say, that as man knows not the secret intentions of the first cause till they are made manifest by events, his choice is thereby no way hindered from being spontaneous. Moreover, it is not only allowed, but clearly evinced by our author, that a law is given to man for regulating in many respects his spontaneous choice ; and this law is acknow- ledged to be the voice of the Deity ; whence it follows, that if man shall choose to disobey this law, he must necessarily be exposed to the displeasure of the Deity, or real misery. Keeping, then, these things as fixed points in our eye, we may freely say, that while man retains a just sense of his dependence on the Deity, he can never do what is wrong : for he cannot deliberately choose misery. But, as our author justly observes, when we come to action, or to do what is wrong, the feeling begins to vary. " One fact is certain, that in acting we have a feeling of liberty and independency." Here it must be owned our author has hit on the spring of all disobedience, the true source of all the corruption of hu- man nature, of all the natural and moral evil which prevails in this world, and all the miseries of the world to come. But philosophy could not teach him to consider it in this light ; it rather leads him to see some marvellous beauty about it. But, with the good leave of philosophers, methinks one may venture to affirm, that the mind of man is so made, as to approve truth and disapprove falsehood, to see beauty and perfection in the former, deformity and imperfection in the latter, and not only so, but that he has a sense of obliga- tion on the side of truth, teaching him, that he ought to think and act according to it, and that he does wrong when he thinks, or acts otherwise : yea, our author himself says in his forecited first principle, "^that the laws which ought to i^overn every animal, are to be derived from no other source Than the common nature of the species." Now, if it appears that there are some feelings, or senti- ments common to man, disapproving of certain others also common to him, and readily entertained by him : if the for- mer bear the stamp of true and right, and the latter of false and wrong: and the former show him, that he ought not to entertain the latter, nor be influenced by them ; then it is manifest, even from the common nature of man, that he is not as he ought to be. No wonder, then, that our author is so greatly embarrassed in persuading us to be pleased with our- selves, and to think that man is presently such as he should be ; insinuating, that to think otherwise would be to reflect on God for making such a creature as man, or as making 14 158 LETTERS ON [LET. IT. him what in reality, as far as the notion of wrong or blame can take place, he is conscious he makes himself to be by his own choice, in opposition to the known will of God. If our author's apology for the corruption of human nature has any distinct meaning, it lands in the old question, Whj/ doik he yet find fault 1 for loho hath resisted his will ? But it is not to be supposed that one can always think distinctly, while he is labouring to make truth and falsehood harmonize together in the same breast. If, then, the conduct of man is to be judged of according to truth, the case must stand thus. His conscience suggests to him his duty, and his dependence on the Deity ; but so soon as he inclines or chooses to do wrong, we must say, that the sense of his dependence is weakened and set aside by a de- ceitful sense of dependency arising in its stead. Thus he is led to hope that he may gratify his bad inclination with impunity. But as soon as the short lived gratification is past, he finds himself disappointed ; and remorse, or the sense of merited punishment, takes hold of him. Now, remorse does not arise from any deceitful source, nor rest upon any illusive foundation ; but it is the punishment which the Deity has made the necessary consequence of the forementioned sense of independency, and every action proceeding from that deceitful disloyal sense. It is true, that when man is galled with remorse, or with a sense of fear and shame for having spontaneously done what he ought not, he is apt to have re- course to some deceitful sentiments, in order to throw the blame off from himself, as much as he can ; and this is what an Apostle, with great propriety, and according to the strict- est truth, calls the redundance or superfluity of wickedness. Besides, according to our author himself, to make remorse to proceed upon any other notion of liberty, than what is im- plied in our having spontaneously done what we ought not, would be making it proceed on the conviction that man is a whimsical, ridiculous, and unaccountable being, a mere ab- surdity in nature, whose existence could serve no end. But it is now time to make our proposed comparison. — Our author, speaking of the authority of conscience, (p. 63,) says, " It proceeds from a direct feeling, which we have upon presenting the object, without the intervention of any sort of reflection. And the authority lies in this circumstance, that we feel and perceive the action to be our duty, and what we are indispensably bound to perform. It is in this manner, that the moral sense, with regard to some actions, plainly bears upon it the marks of authority over all our appetites and LET. IV.] THERON AND ASPASIO. 159 affections. It is the voice of God within lis, which commands our strictest obedience, just as much as when his will is declared by express revelation." Thus far our author speaks accord- ing to truth. But, in p. 70, he affirms, that " the moral sense, both in the direct feeling, and in the act of reflection, plainly supposes and implies liberty of action." It is scarce needful to observe, that here he does not mean that liberty which con- sists in spontaneous choice: for no body ever doubted, if all actions, praise or blame worthy, were spontaneously done. — He evidently means, that deceitful sense of liberty, which co- incides with the sense of independency. For a few lines be- fore, in this same page, he uses these two words as of like signification: "One fact is certain, that in acting we have a feeling of liberty and independency;"* or, in other words, we conceive oursekes to be above the rank of creatures or de- pendent beings. This conceit of ourselves, though acknow- ledged to be deceitful and false, he makes to be the hinge on which the operations of conscience turn. His scheme, then, stands in short thus: The authority of conscience lies in our having a direct feeling of our duty and dependence, without the intervention of any sort of reflection; yet conscience, both in the direct feeling, and in the act of reflection, supposes and implies a sense of our independency : Or, we are taught our duty by the voice of truth within us ; and the authority of this truth proceeds upon the opposite falsehood, t'y this extraordinary machinery, he erects his throne for virtue, and throws an effulgence of glory around her. In like manner, the popular doctrine in some sort ad- mits the truth of the gospel ; but if we examine the descrip- tion it gives us of acts of faith, and its directions for exerting * Here it would seem, that independency is a much fitter word to give our author a distinct meaning than liberty : for as to any liberty or power beyond what lies in doing whatever we please, our author honestly ac- knowledges we have no idea of it ; " which power, besides that no man was ever consciou-sorit, seems to be an absurdity altogether incon- sistent with a rational nature." But the propriety of i?idcpendency is evi- dent, if we consider that law is the hinge on which all choice turns, as far as the notion of right or wrong takes place; for without a law there wouM be no choice of right or wrong, JVow, if a law be admitted as coming from an Ahnighty Lawgiver, it is impossible to think that any inan will choose to transgress it till once the force of it be set aside in his mind l)y tJie deceitful sense of independency. But perliapa this is the place where our author intended to shift hand.*?, and make an artful transition from one idea to another, while he was laying the foundation of his deceitful sense. And where can deceitful artifice be more properly employed than in laying down deceitful prin- ciples ? HO LETTERS OX fLET. IV. them, we shall find, that both the direct and the reflex acts suppose and imply a deceitful sense of our own worth, or a fund of self-dependence. And by this machinery a throne is erected for the popular holiness. Now, though the holiness chiefly promoted by the popular doctrine, and most applauded by the people, gets the name of hypocrisy in the New Testament; yet we have no reason to despise it in comparison with philosophic virtue, which be- ing still more superficial, as taking less hold of the heart, amounts only to what Ave maj^ easily understand by decorum ; a word often used by its votaries in describing it. By keep- ing this in our eye, we shall have a full view of our authors doctrine, and perceive a propriety in many of his reasonings, which would otherwise be lost; for it is easy to see how high and deceitful thoughts of ourselves may, by skilful manage- ment, serve greatly to the promoting of decorum. And if his reader, on hearing how advantageously virtue is seated on her throne, should expect to see her reign accordingly, and be curious to know where her subjects are, he needs only to look into the polite assemblies, or genteel interviews, which abound among civilized nations, where he will find the most scrupulous reference paid to decorum by many who are sepa- rately engaged in such artful and malicious schemes of un- dermining and overreaching each other, as that the relation of them would greatly astonish savages, who show their friendships and their enmities in a less artificial manner ; consequently more confidence must take place in the former, and the danger arising from the latter, be more easily guard- ed against. It is the business of philosophy, to remove the fear of God from religion as much as possible. Our author's address this way may be seen in his reflections on our dread of superna- tural powers in the dark, on the famous Lucretian maxim about the origin of religion, on the dread which savages have of invisible adv^erse powers, and on the benevolence of the Deity, among whose perfections he does not incline to place justice. Nothing can be more natural to guilty men, than to dread some invisible adverse power ; yet nothing is more unsuitable to philosophy ; yea, we can think of nothing more unphilosophical than the sacred maxim about the be- ginning of wisdom. Accordingly we find, that philosophers, who diflfer widely from each other about many other things, generally agree in discarding that maxim. On this occasion it may be proper to observe, that the philosophic moral sense, though it agrees in many things with the natural conscience LET. IV.] THEUON AND ASPASIO. 161 docs notwithstanding differ considerably from it. The na- tural conscience approves of that law which requires godli- ness and humanity in perfection, or without reserve, and affixes the sense of blame to every deviation from it. Our author's moral sense considers some trespasses as venial, or some as more venial than others; and finds the highest beau- ty and delight in certain actions, ivhich are not attended with the sense of obligation and duty, nor the neglect of them fol- lowed by remorse. Thus it opens a large field for works of supererogation ; whereas, he who attends to the dictates of his conscience, though he should come up to them in his practice, can never enjoy the philosophic enthusiasm of soar- ing above his duty. We have then a just and adequate notion of the philosophic moral sense, when Ave consider it as the prompter or prime counsellor to decorum, and, in conjunction with deceit, the supporter of its throne. Its ultimate object is the temporal prosperity of society, without regard to the real interest of mankind, as depending on the pleasure of the Deity, and conformity to his will. Had our author wrote for the populace, he had no doubt said, mysterious instead of deceitful feelings ; but as he wrote for the entertainment of men of enlarged sentiments, who will not readily take umbrage at any ingenious attempt to persuade them, that the operations of conscience, especially the most inconvenient of them, remorse, proceed upon an illusive foundation ; he chose to express himself with free- dom. In order to persuade with success, it was necessary to remove our disapprobation of deceit, and make it wear a come- ly aspect, as being natural to us: and who can refuse to own, that what is natural is also beautiful 1 Moreover, the sense of independency, however candidly owned to be deceitful, besides its being natural, is presented to us with other very- ample recommendations. It is a noble and elevating senti- ment ; it makes man appear to be in all respects his own master ; it gives him the air of Deity on earth ; and is at the same time highly conducive to promote virtue or decorum ; yea, to animate generous minds to great and heroic actions, far beyond the sphere of obligation and duty, ready withal to recompense them with the most sublime self-satisfaction. Thus far we have seen, not only how meet and proper, but also how advantageous it is, to support the credit of the sense of independency, and to act upon it as to all the purposes of life, as if it were just and true. Now, considering the charm- ing advantages attending the maintainmg its credit, it may seem at first view, a great excess of candour and generosity 14* 162 LETTERS ON [LET. IV. in a philosopher, to draw aside the curtain, and fairly show us, that this darling sense is nothing else but a mere illusion ; till we reflect, that he is abundantly recompensed for this con- cession when looking forward into futurity, where this illusion can be no more of any service to him, he perceives the whole dark side of things introduced by remorse, evanish together with it in the light of philosophic truth. And surely, it must give no small comfort to many great men when leaving the stage of the world, to consider the various blemishes of their lives as many parts in a dramatic performance, from which it would be as unreasonable to infer their misery in a future state, as to punish a common player for having acted the part of an impostor or a traitor, after he has, along with his mask, thrown ofl^'his obnoxious character. Now, our author sufficiently intimates, that the curtain draAvn over the moral world, must not be meddled with on ordinary occasions, nor turned aside, except to serve the most valuable purposes, and chiefly Avhen man has occasion to think of the Deity, in order to give him some agreeable fore- bodings about a future state. Behind this curtain is the most sacred recess of philosophic mysteries, therefore, it does not become unhallowed persons on common occasions to ap- proach it, far less to turn it aside, in order to look in. Phi- losophers themselves, themystagogues in the temple of deco- rum, must approach it with reverence, and after all are allow- ed only to turn it aside a very little. As our author's words on this head are remarkable, I shall here quote a few of them, p. 218. "A veil is thrown over nature, where it is not use- ful for him [manl to behold it ; and yet, sometimes, by turn- ing aside that veil a very little, he is admitted to a fuller view, that his admiration of nature, and the God of nature, may be increased ; that his curiosity and love of truth may be fed ; and, perhaps, that some augurium, some intimation may be given of his being designed for a future more exalted period of being, when attaining the full maturity of his na- ture, he shall no longer stand in need of artificial impressions, but shall feel and act according to the strictest truth of things." No wonder that the author's enthusiasm was kin- dled, when he was thus privileged. That the charming illusion, which, while it appears and re- mains in force, brings us many advantages, and when it evan- ishes, abolishes all fear of future evils, might not be exposed to the objection of singularity, as having nothing in nature analogous to it ; our author maintains, that our senses deceive us about the sensible or secondary qualities of bodies, making LET. IV.] THERON AND ASPASIO. 1G3 US believe that they exist without us, till philosophy undeceive us, by showing that they exist only within us. Flere it must be observed, that there is a kind of jargon* on this head, gravely upheld among philosophers, which will always appear as absurd and ridiculous! to men of plain common sense, as * For ini^tance, we cannot, according to the truth of things, .say, that honey is sweet, ice cold, or chalk white : for why, honey hath no moutli for tasting, ice no fingers for feeling, nor chalk eyes for seeing. Philo- sophy, the faithful guardian of truth, will have us rather to say, that these bodies are composed of particles of such a form and size, and so arrang- ed, as to be fit for conveying to the mind, by means of the respective organs, the sensations of sweetness, coldness, and whiteness. Thus we are a.ssured, that when honey is eaten, the eater has all the pleasure, and it none at all in being eaten. Had not philosophers made us this important discovery we might have remained, like our forefathers, gro.ssly deceived about every object around us. This may be considered as a true and genuine specimen of that wisdom wliich elevates the philo- sopher above the vulgar, and which in the New Testament is fitly called The icisdom of words, to di.stinguish it from the knowledge of things. t No less ridiculous is their reasoning about liberty. For though no man could ever conceive a notion of liberty higher than what lies in do- ing what we please ; yet the whole dispute turns upon such unintelligible liberty. They might as well pretend to inform us what sort of beings are situated beyond the sphere of all imaginable space, and then lead us into disputes about the condition of those inhabitants of Utopia. De- spising what is plain and intelligible, as being common to them and the vulgar, tliey delight to frame words to stand for so many no-ideas, and then to dispute about these no-ideas. Our author acknowledges it absurd to tliink of any liberty beyond the power of doing what we will ; yet he says, we have the idea of a power over our will, or a power of regulating our will ; and that this idea is essential to the moral feeling. Now, if this transcendent regulating power can do either right or wrong, it must have a will over it again to direct it. And thus we are led to talk of power and will alternately over each other without end : to talk, I say ; for we are beyond the sphere of thinking altogether. But as I am averse to suppose our author used words conveying no ideas, his deceitful sense may, I think, have an obvious meaning when we understand it to be the sense of independency. Thus, likewise, we understand how he makes a man to be an accountable creature, when he tells us, th'at from this deceitful sense, " the idea of his being an ac- countable creature arises. Reward seems due to merit, punishment to crimes." That is, he tlms becomes self-accountable; or he has a deceitful spring in his nature, which sets him at variance with himself, and gives him inward disquiet when he disturbs the order of society : but when he has served his time in society, the deceitful spring, being now useless, is set a.side ; so that, having fully accounted to himself for all his good and bad actions, by the pleasure he took in the former, and the pain he felt for the latter, he enters into the next world upon a fair new footing, as if nothing at all had happened in this. For if he seomod to be virtuous, reward seemed due to his merit ; and if he seemed to be criminal, punishment seemed due to his crimes. Thus, in our pre- sent abode in Fairyland, every shadow .seems to correspond with another. That philosopher, who endeavotired to show, that our senses deceive 164 LETTERS ON [LET. IV. any part of the popular doctrine can do to philosophers. I am far from thinking, that our author acted below the dignity of a philosopher in adopting it ; but he appears sometimes so sensible of the vanity of philosophers, that 1 am persuaded he would have scorned to make use of it, had it not been to serve the most valuable and most momentous purpose ; and surely, there is not a more important concern that can affect the mind of man, than how he may be relieved from re- morse. I have just now mentioned the chief circumstance that gives importance to the dispute about liberty and necessity, or, indeed, any other dispute, so far as religion is concerned : for we can easily fall upon means of finding ourselves praise- worthy upon any scheme of principles whatever ; but the great difficulty is, how to preserve the sense of blame in due force to answer the ends of society, and yet get conveniently quit of it when we look beyond society, or are ready to step out of it ; for then men are generally disposed to think there is no more occasion for it. Now, for address in managing this delicate affair, our author is perhaps excelled by none. What advantage he has over any less artful writer on this subject, may be seen by the following comparison : In the Scots' Magazine, for April, 1751, we find a letter on human liberty, subscribed D. W., which is, perhaps, as clear and as distinct a paper as any philosopher ever wrote on the subject. This writer maintains both liberty and necessity in the highest sense wherein these words were ever understood by any man, and yet reconciles them in the most simple manner, without the least artifice or embarrassment ; showing withal, that " the common ideas of accountableness are not founded on a delusive feeling, but on a clear perception of that liberty which we really possess." But, then, through want of arti- fice, he has left us destitute of any proper fuel for feeding the sacred flame of devotion, which he would kindle at the close of his reasoning. His letter ends thus: "But though the knowledge of universal necessity, considered b}- itself, cannot justly prompt a man either to act or suspend action, it cannot us as to the existence of matter, was but a mere trifier when com-^ pared witli our author. One, methinks, would be apt to conclude, that mankind stand in, great need of some Divine revtIation> from the strange prcpen^itv of wise men to draw aside the curtain of ap])earances, and from the no less strange discoveries which they make, after tiiey siippo.se they have drawn it aside. LET. IV.] THEllON AND ASPASIO. 165 be called an useless discovery, since it naturally leads the mind to the most joyful of all truths. I'hat all events, throuirh the past and future periods of immense duration, concur to- gether in forming a perfectly beautiful and happy system, such as it becomes original and eternal goodness to contrive and execute ; and that thus, ivhaiever is, is best. How much these transporting ideas tend to feed the sacred flame of de- votion in the philosophic breast, may be seen in the writings of all those who have thoroughly imbibed them, particularly in the conclusion of the above mentioned Essays on the P ri/iciples of Morality and Natural Religion.^^ It is easy to see, that all the purposes and operations of in- finite goodness must give joy and delight to one who is not conscious of any evil disposition about himself; because he knows, that though infinite goodness must eternally appear infinitely opposite to all evil, yet it can never appear in opposition to him, but, on the contrary for his comfort, yea, making all the crimes and miseries of the guilty serve for the increase of his happiness; but if one finds himself guilty, and consequently that infinite goodness stands opposed to him, I do not see what joy it can give him to understand, that a per- fectly beautiful and happy system is to be formed at last, and remain forever ; and that his guilt and eternal misery are to be subservient to the beauty and happiness thereof It would seem, then, that this writer, when he concluded his letter, imagined himself fortified with that brazen wall,* which even heathens thought a necessary security against misery. A conscience clear, by no remorse dismay'd. But as it is difficuh for a man, soberly thinking, to find himself thus fortified, our author has certainly acted a much more wise and philosophical part, in contriving matters so as that the weight of remorse should rest upon a convenient slipboard, which in a case of urgent necessity may be with- drawn, and of course all that was erected upon it at once over- turned. Though the letter-writer clearly shows, that remorse proceeds upon a just and true sense of liberty; yet he seems not to have thought so much on the weight of remorse, and how the mind is affected under it, as our author. Near the middle of his letter he gives indeed a general description of it, which he sums up in the word self-arersion : but this expression is not easy to be understood. It is difficult to think •mums ahcneus esto. Nil conscirc sibi, iiuUa palksccre culpa. 1G6 LKTTEUS ON [LET. IV. how a man can hate himself. It is more natural to think that he will be averse to every thing- that gives him pain and makes him unhappy. As remorse seizes a man against his will, and after he has done his best to secure himself against it by reasonings, we must consider it as the punishment which the Deity has annexed to guilt, or as the previous intimation of deserved punishment, carrying the reason along with it ; so it may be said to consist in a sense of shame at being found blame-worthy, or for having done what we ought not,* and * Our author maintains, that remorse proceeds on the reflection that we might have acted a better part ; and who doubts but we might, if ze^ had pleased ? But this is the real point on which remorse proceeds, that we pleased or willed to act as we did. For what occasion has one for remorse if the action did not flow from his will ? Remorse, then, proceeds upon a solid truth ; yea, upon what we find to be but too true to our shame : the guilty pert^^on finds that it was his leading prhiciplc, his supreme f iculty, his own self that did the wrong. But, then, the con- viction of his guilt no sooner seizes him, than he sets hiuiself in the way of opposition and reluctimce to what gives him pain. And this reluctance has various success during life, according to the various cir- cumstances wherein the guilty person is placed ; sometimes it finds ex- pedients for his temporary quiet, and sometimes it serves only to heighten his agony and hasten hi.s death. It was infallibly foretold, that Judas should betray his master ; yet, very consistently witli this, it may be said, that Judas might have acted a better part if he had pleased. Paul, in his voyage to Rome, was as- sured that no lives would be lost ; yet, he was likewise assured, that if the sailors left the .'vaci ra tov vo^ov noir), by nature act the part of the law, these having not the laic, are a law unto themselves : which show the work of the laic icritten in their hearts, tchile their conscience bears joint witness, and their mutital reasonings alternately accuse and apologize. Thus the Apostle appeals for proof of what he says, to what may be observed every day, in the altercations of tlie meanest of the vulgar. LET. IV.] THERON AND ASPASIO. 179 disorder, and was accordingly destroyed by the special appointment of the Deity. But at the same time he suffi- ciently intimates, that there was a great difference betwixt this and the original state of man. When man was in his original state, God saiv ever?/ thing that he had made, arid behold, it icas very good. Again, when man, in midst of all his ingenious improvements in the arts of life, became greatly corrupted, God saw that the wickedness of man was great ; and it repented the Lord that he had made man on the earth, and it grieved him at his heart ; and the Lord said, I will destroy man whom I have created. If our author was dis- posed to give us his sense of either of these two passages, he ought to have done it in consistency with the other. I know not how it may be with others, but it is no less grating to my ear, to hear philosophers quote Scripture, than to hear popular preachers describing philosophically who are the fittest objects of the Divine mercy, or to hear a certain class of zealots quoting authorities from the New Testament, and the example of the first patient believers of the gospel, in support of the solemn league and covenant Our author durst not, for his own credit, have quoted any Greek or Roman writer as he has done the Bible. I have already shown, in the general, how fitly philosophy and the popular doctrine may be compared together. It were easy to extend the comparison in a variety of views. The distinction made by the former betwixr savages and civilized nations, or rather that betwixt philosophers and the vulgar, answers to the distinction made by the latter betwixt those said to be converted and the mere hearers of the gospel, or that more extensive one betwixt the devout and the pro- fane. Philosophers see no dignity in simple human nature: mere man appears to them a very despicable creature in every respect but this one, that he is endued with a certain docility, or turn for imitation, which by the assistance of cer- tain preceptors and mechanics, conspiring together to form his mind, his gesture and dress, may render him at last a very handsome, sagacious, and high-mettled animal. Popu- lar preachers, while they seem to agree with the Scripture account of human nature, find at last by diligent search, in a remote corner of man's heart, certain live embers, which, when powerfully blown upon by a fervent preacher, may produce a very bright and vigorous flame. Philosophy leads its adepts to the knowledge of a very complaisant Deity. The popular doctrine teaches its votaries, that on their performing a certain act, never yet clearly de- 180 LETTERS ON [LET. IV. scribed, the Deity distinguishes them from other men as his favourites, and is not so much displeased with their sins (if now they deserve to be called so,) as with those of other men. Philosophy has several ingenious contrivances for blunting the edge of remorse. But in this respect the popular doctrine may take for its motto. My name is Legion, for we are many. Yet the popular doctrine has a certain defaced majesty, which philosophy cannot boast of Of this we may have some idea, could we only imagine the ancient temple of Solo- mon to be converted into a modern exchange, and the original sanctity of the place transferred to give additional importance to the transactions of commerce, and dignity to the principal merchants ; whereas, philosophic religion owes all its dignity to the towering imaginations of its adepts. The chief thing for which I value the author of the Essays on Morality and Natural Religion, is, that he condescends more than his fellows to know many things on the same simple footing with the meanest of the vulgar. This book, as exhibit- ing to us a system of philosophic religion, may very well be compared with a well-known treatise of the popular doctrine, called Human Nature in its Fourfold State. The author of the former, after clearing and simply evincing many points of natural knowledge, artfully goes about to undermine them all, and render them of no consequence as to the great concern of man, his situation wdth respect to his Creator. The author of the latter plainly enough sets before us many articles of the apostolic doctrine; yet finds means to accommodate them all to the pride of the devotee, and the honour of the preacher. In behalf of this digression, which, how^ever long, has not been remote from our main point in view, it may be pled, that Paul's doctrine is always best understood w^hen contrasted with the wisdom of the Greek on the one hand, and the zeal of the Jew on the other. I shall now proceed to finish w^hat I had to say on Reason, by subjoining some reflections which I had put together before the considerations of the essays occurred. I have said, that man was distinguished from other animals by his conscience, and not by his reasoning faculty. As to the exercise of this last, it is commonly said by philosophers, that there is nearly, if not fully, as great a difference betwixi one man and another, as betwixt some men and some brutes ; yea, they place the dullest men much on a footing with the most sagacious animals in this respect. However, it is evi- dent that the differences among men, as to capacity for reason- ing, are very great. Now, the apostles in addressing men, LET. IV.] THEUON AND ASPASIO. 181 had no respect to what distinguishes one man from another, but to that which is common to them all ; they commended themselves to every maii^ s conscience; and their success from the beginning, has chiefly been among those least skill- ed in reasoning. On the other hand, the seats of learning, where the reasoning faculty is cultivated with great industry, have been first and last the chief sources of opposition to the gospel. The meanest day-labourers have full as great sensi- bility of conscience as those who are wholly employed in learning: yea, we may perceive this sensibility more evident in the poorest villages, than in cities furnished with all branches of education. Philosophers themselves often find it necessary to have recourse to the sentiments of the plain man, as the last resort. All schemes devised by human wisdom, find their way from the learned by slow degrees down to the vulgar. The gospel was first taught by the meanest of the vulgar. The fishers of Galilee were stationed, as the preach- ers of it, at the chief seat of learning among the Jews; and Paul, who was skilled in Jewish learning, was sent to the Gentiles, who held that learning in great contempt. So little regard did the Deity pay to those things on account of which men glor^'over one another. As the verbal command given to the parents of mankind, showed the continued authority of the Deity over all his works ; and that when he completed the form of nature, he did not leave it to support itself, or yet man to conduct himself merely by what he knew naturally, or might further learn from what he saw : so the death then threatened, which in consequence of the first transgression continues to pass upon all men, is an awful standing proof of the authority of the Di- vine word over nature. Death is the dissolution of nature; and to every individual the same in effect as the dissolution of all nature. At the approach of this awful period, if oppor- tunity is had for sober reflection, the sentiments of men are greatly changed from what they were in the busy part of life. Many reasonings which then gave delight, and received force from the countenance of society, now lose their force, when man is to take his last leave of societ}-, and all his enjoyments in it. Many soothing reasonings arc founded on misappre- hensions of the Divine long-suifering, manifest in supporting and cherishino- this mortal life, during the short time wherein the sentence of returning to dust is suspended, and many on the boasted difierences betwixt one man and another. But now the Divine long-suffering comes to a period, and all the boasted differences disappear. Now, when the best oi men 16 182 LETTERS ON [LET. IV. consider themselves as ready to be laid open before the eye of their Almighty Judge, their deficiencies with regard to his law begin to appear so great and weighty, that all their excel- lencies above their fellow-men turn out to be light as the dust of the balance. Notwithstanding the care taken by many to conceal their inward disquiet, and die decently, and notwithstanding the care taken by surviving friends to throw a veil over death- bed scenes ; yet enough transpires to give us an idea of the real condition of man in that awful hour ; to inform us, that matters are in reality no better within than they appear without ; and to show us, that nothing but the Divine reason of hope can then give composure to his heart: but what thus transpires occasionally, affecting only small circles in society, is soon smothered. All individuals at separate times and places die ; but society lives : the course of nature con- tinues with it, and the sentiments of the healthy and prosper- ous prevail. If we could collect the last suffrages of dying individuals, we should find a great majority against those of living society. Yet we have some public view of the real condition of man, when society itself is threatened with death, as in the case of earthquakes and other sudden calamities. Be- sides, there are few who have lived any considerable time in the world who have not on some occasion or other been exposed to such imminent danger of losing their lives, as is sufficient to give them some idea of what happens at death. Death strips all men of their distinctions and sets them on a level. Now, the Deity, in sending his gospel to men, views their days as an hand-breadth ; he considers all men as on the brink of the grave. Accordingly, the apostles commend- ed themselves to every ma/i's conscience in the sight of God. They awakened men to view themselves in that point of light wherein their conscience commonly sets them at the hour of death. We have naturally an awful concern mixed with some anx- iety about the condition of a criminal whom we see led forth to execution. And one reason is, the voice of society war- rants us to hold him for an unrighteous person. The gospel leads every one whom it awakens, to view himself in alight no less awful. It draws him aside from the eye of society, and places him under the eye of God ; so that he dare not lay his hand to his heart, and say of any dying criminal, I am not as this man. Certain instruments of destruction have, not improperly, been called the last reason of kinq-s : but that death which is LET. IV.] THEUON AND ASPASIO. 183 common to all men, 15 such an argument of Divine judgment, as has hitherto mocked all the presumptuous reasonings of men. Wherever the force of this argument is well observed, no solid ground of comfort will be found, but that afforded by the gospel. For what notions, founded on the course of nature, can support a man when nature itself is dissolving ? No scheme but the gospel can show us any fixed point on the other side of the grave. Yet nothing else can be expect- ed, but that men will always continue to reason against fact while society lives, and the course of nature proceeds along with it. For though all individuals are successively confuted most effectually ; yet their conviction, being private, and often reserved, can have no extensive or lasting effect on the public. Now, though the Scripture asserts and enforces all that the conscience of man can call reason, though it demonstrates all our original natural notions ; yet almost every little ene- my of the gospel no sooner lifts his pen against it, than he introduces himself^ by declaiming, with great parade, on the sacred rights of reason, and the great danger of invali- dating our natural notions. The truth is, such writers are afraid, lest the light of the gospel should too clearly evince and manifest right reason, in opposition to the fondly received counterfeits of it. They are afraid, lest the light of nature should be increased and strengthened with such additional splendour, as to discover too plainly the corruption of nature. There- fore, as impostors abound most in professions of fidelity and x-eracity, so these men are the foremost to assert the rights of reason and nature. None so proud of the term of medicine as quacks, none more forward in expressing concern for the health of mankind than they. No man will be reconciled to the gospel till once his at- tention be awakened to hearken to reason ; till the voice of reason prevail in his thoughts; till his natural notions be so ratified in his mind, as to make him see the vanity of all his artificial or invented ones. Therefore, care is taken by many to dress up these last with all the arts of eloquence, in order to divert the attention of men aside from the gospel. And it is easy for them to give out for certain maxims the most fool- ish and groundless presumptions with great assurance, and confident hopes of success. For having the corruption of na- ture on their side, they know, that any false glare, any ignis fatuus is sufficient to decoy men along with the current of that corruption. A very ordinary attention to this sort of writers will show us, that they declaim about nature and reason with no less 184 LETTERS ON [LKT. IV- ambiguity, no less absurdity, than the popular preachers do about faith and mystery ; yet, the fashionable mob is ready to nod, wink, and smile applause at every ingenious period of the former, even as the populace gape and stare in reverent admiration of the latter. But let the popular preachers enjoy themselves, in crying, in their own way. Faith and Mystery, Hence yc 'profane ; and let the gentlemen of fashion divert themselves with the rhapsodies about the sacred rights of reason glorying over the superstitious vulgar; let them continue to cry upon the matter, " Great is the image which fell down from Lucifer, and which all the rational world worshipeth:" Christians may content themselves with adopting the old saying, " Great is the truth, and it shall pre- vail ; or rather in hearing their own leaders, the apostles, declaring, "All flesh is as grass, and all the glory of man as the flower of the grass : the grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you." ON SPIRIT. As I have hitherto spoken but sparingly on the invisible energy by which men are conducted in their ignorance and hatred, or knowledge and love of the Christian truth, I am willing to spend some time in consulting the Scripture on this head ; for I would not choose to rank with those who unsettle two points where they fix one. It may suffice, by way of introduction, to say that it is the part of bad influence, to obscure, to confound, to break the order, connection, and subordination of man's natural notions, to decoy him into disloyahy, and then leave him exposed a defenceless prey to the necessary consequence thereof; or, in two words, to deceive and to destroy. It is the part of good influence, which ever proceeds from the fountain of all good- ness, to replace and ascertain man's natural notions, and to furnish him with new ones, when destitute of any that can give him comfort ; or in some, to enlighten and to save, to restore man to truth and happiness. For however strongly some reasoners have maintained, that all that is true is also good, it will require but a short survey of one's own heart to convince him, that he never loves truth, nor inclines to ad- mit it, when it presents its dark side towards his own self There is a certain great genius or spirit often made men- tion of in Scripture, whose history is coeval with that of LET. IV.] THERON AND ASPASIO. 185 man, tind whom I would choose rather to describe by the lea d ing line of his character, than by any of those names which have become familiar terms of reproach ; I mean that spirit, who being originally of the first order of created beings, fell from his high station, with many under his conduct, by for- getting his natural state of dependence. It does not appear that he fell by any such proud disposi- tion as has been generally held odious among mankind, or by acting unsuitably to what wise men in all ages have accounted good sense and greatness of mind. The clearest account we have of his fall is given us, by one who well knew his history, in these notable words, John viii, 45, (Ef Tn n'Kridcia ovx hiKci',) He stood not in the truth. I think I need not take time to show, that the truth so largely contest- ed in this chapter was, that the man Jesus w^as the beloved Son of God, in the sense which the Jews accounted blasphe- my. But we may take some notice of the occasion on which the mention of this spirit is introduced. In opposition to the truth, and the real freedom in the family of God preached along with it, the Jews insisted on a peculiar relation to God, as his children, by their father Abraham. But they did not consider that even this boasted privilege was foimded in their fleshly relation to Christ, that seed promised to Abraham, who is the Son of God. Jesus gives them to understand, that while they hated this truth, whatever relation to God they gloried in, they could be no otherwise in his family than as Ishmael the servant, the son of the bondwoman, was in Abraham's house, who was cast out for persecuting Isaac the son and heir ; and that the true freedom in the house of God, as his children, in distinction from bondmen, comes only by himself the true Son of God. He shows them at large, how vain a thing it was to glory in having Abraham for their father, while they did not the works of Abraham, who rejoiced to see his day afar off^ but the works of another father, who stood not in the truth, but opposed it by all his craft and power. It is evident, then, from this passage, that the great cha- racteristic of this angelic chief, is opposition to the sacred truth from first to last, ever since his early apostacy from it. And he is the father and prompter of all the opposers of this truth to the end of the world. For the truth opposed by him is the same that Abraham believed, and rejoiced in; the same that the Jews disbelieved, and hated ; and so showed themselves to be not the genuine sons of Abraham, but a 16* 18$ LETTERS ON [LET. IV. spurious race, more properly to be ranked under another father. Seeing, then, this chief is distinguished from the angels who stood, by his not abiding or standing in the truth, we are plainly given to understand, that this truth was made known to him, and some way acknowledged by him before he fell ; so that he fell by apostacy from it. Yet we cannot say that the perseverance of those who stood, was owing to any difference or excellency in their nature, but to their being chosen of sovereign grace to be servants in the king- dom of the Son of God, and, therefore, they are called the elect angels. We do not find any occasion more proper for its being made known to the angels, that the Son of God was to be united to his creatures in man, and become Lord of the crea- tion in the human nature, than the formation of man, which is introduced with a very peculiar solemnity. And what may give some countenance to this is, that the same tenor of expression used by the Deity at the making of man, is repeat- ed by his inspired prophet in the 8th psalm, in describing the universal dominion of the Son of God, under the title of the Son of man : for this psalm is in the New Testament ex- pressly applied to Jesus Christ. All the angels are represented as unanimously praising God, when he began to form the earth, Job, xxxviii, 4. 7, Where least thou when I laid the foundations of the earth? — when the mornhig stars sang together, and all the sons of God shouted for joy. As they were witnesses to the whole pro- gress of the Divine work in framing the world, their atten- tion must have been in an especial manner drawn to the grand conclusion thereof in the making of man, which was ushered in with these words. And God said, Let us make man in our image, after our likeness. Here was a proper occasion for their being given to know, that the Divine glory was fully to be manifested in the human nature, by the Son of Go^d becoming a man. We cannot date the intimation of this truth to them much later, for apostacy from it took place among them before the fnll of man. In illustration of what has been said, it may be observed, that the Apostles, Peter and Jude, compare the corruption of Christianity by its teachers, to the fall of the angels. Jude, moreover, calls to mind the apostacy of the Israelites, who fell jn the wilderness, as a similar case to both these. And de- cribing the sin of the angels who fell, he says, they kept not LET. IV.] TIIERON AND ASPASIO. 187 their beginning* but left their own habitation.] And thus they are distinguished from the angels who continued standing in the truth, worshiping the Son of man as their Lord, and ministering to his redeemed church, wherein they are atten- tive to learn the manifold wisdom of God, and so keep their beginning, and their proper habitation. On this account these last are called the holy angels ; for, according to the New- Testament, there is no holiness but what consists in the love of this truth. So Paul says, Eph. iv, 24, The new man is created after God, in righteousness, and holiness of the truth. On the same account. Matt, xiii, 41, the Son of man calls them his angels, and 2 Thess. I, 7, they are called the ajigels of his ])ower. Now, if we inquire what principle influenced the apostacy of that eminent angel whose pernicious way was followed by many, the Apostle Paul plainly intimates to us, that it was owing to his being lifted up with pride, 1 Tim. iii, 6. For he would not have a novice chosen to be a bishop, lest he should, like him, be lifted up with pride, through a conceit of superior knowledge and abilities, and so fall into the same condemna- tion with him. And in his epistle to Titus, he makes this the first article in the blameless character, which he prescribes for a bishop, (■<;? avOaSn,) not self-sufficient ; as well knoAving the sad consequences that would ensue in the Christian profession t^irough neglect of this warning. When we observe on what foundations the pride of mortals is elevated, we may well allow, that this great angel could produce as forcible arguments in support of his, as any rea- soner since ; for the dignity of the angelic nature was not * The beginning (loy'') '*' '^ ^'^''^ frequently given to the Son of God in the New Testament, and may refer to Prov. viii, 22; where wisdom .says, The Lord possessed me the begin7iing his xcny, before his tcorksfrom thence. We find him also called (iod'.s way by Moses, Exod. xxxiii, 13; to which Jasu-i rcfers% John xiv, 4. 0; saying, / am the way. When we think of God as purposing to manifest all his glory to his creatures, in his Son, and so creating and fashioning all things in that view, we may well consider the Son as the beginning, and as his way to all his works. t What was their native liabitation which they left, by departing froni the truth, we may learii from such passages as these : Dent, xxxiii, 27, The eternal God is thy refuge, lleb. habitation. Psal. xc, 1, Lord thou hast been our dwelling-pJace. Psal. xci, I, He that dwellcth in the secret place of the Most High, shall abide under the shadow of the Almighty. Ac. And the Apostle John, speaking of the love of that truth which is the foundation of mutual atiectiou among Christians, even that same truth from which these angels departed, says, 1 John vi, 16, He that dwellcth in love, dwellcth in God. 188 LETTERS ON [LET. IV. liable to those objections which now form at least a heavy contrast to that of man. When once through high thoughts of his own dignity, his attention was drawn aside from the early intimation of those things which the angels who stood desire to look into, and which were to be unfolded in the ful- ness of time, or when proud disaffection to it began thus to work in his mind, he would be at no loss to find objections against it. For he soon after gave proofs of his dexterity this way, in his undermining and falsifying the revelation which God gave to man. The shout of triumph over the king of Babylon, who was at the head of the idolatrous defection from the true God, which is the type of the antichristian apostacy, recorded in Isaiah, chap, xiv, has, not without reason, been thought to point at the first apostate, who has therefore been called Lucifer, v, 12 — 14. How art thou fallen from heaven, O JLucifer, son of the morning ! — For thou hast said in thine heart, I icill ascend into heaven, Itcill exalt my throne above the stars of God. — / ivill be like the Most High.* This angel, finding himself a glorious chief, of the high order of creatures, and far excelling man, could not bear the thought that the Son of God, condescending to unite himself with the creatures, should not take on him the nature of angels, but become a man, having his delights with the sons of men ; and in the human nature rule over angels, as ser- vants to him and his brethren of mankind. He looked on this as a breach of the order of nature, and contrary to the fit- ness of things. He could not think that the likeness of God could be so advantageously shown in the earthly or human, as the heavenly and angelic nature, w^hich he considered as ap- proaching by far the nearest to the Divine. So he concluded as his reasoning prompted him, lunll be like the Most High. Hence in the New Testament he gets the name of a liar, and is given out as the author of every false representation of the Deity. So in the above mentioned passage, John viii, 44» Jesus speaks of him thus : He abode noi in the truth because * The following passages, likewise describe his diief agents or repre- sentatives. Dan^ vii, 25, He shall speak words against the Most High. Synimachus has it thus, He shall speak word!s as the Most High. 2 Thess. ii, 4, Who opposeth and cxalteth himself against alt that is called God, or that is rrorsiiiped : so that he as God sitteth in the temple of God, shoicivg himself that he is God. Rev. xiii, 6, And he opened his mouth in blasphemy against God. All these forms of expression are of the same import. For, in creatures, to speak and affect to be as God, is in reality to speak and act against the true God. LET. IV.] THERON AND ASPASIO. ISO there is no truth in him. Whcji he spcakeih a, lie, he sj;ralr(h (r-c rwj/ i6tiov) of his owu, his owii selfisli rcascninos: for he is a liar and the father of it. Jesus shows himself to be the reverse of this, when he says to the Jews, v, 42, If God were your Father, ye icould love me: for I 'proceeded forth, and came from God; neither came 1 of myself but he sent me. And when the}'- charge him as influenced by an apostate angel, he first refuses the charge ; then adds, on the contrary, ver. 49, 50, But I honour my Father — And I seek not mine oion glory. We may take this occasion to observe, by the way, that the fullest view of God was given in the lowest state "of dependence, Jesus humbled to the death of the cross. As to what has been hinted above, we cannot imagine, that the first reasoner against revelation came short of what has been lately suggested by some Christian teachers of note, who, not being satisfied that it became God to be united to human nature, properly so called, so as to become a man, in all things like unto his brethren, sin only excepted, have imagin- ed, for him whom they call Jesus, a soul created before the world, or rather derived from the Deity, in some peculiar manner, so as to be distinguished for its natural excellency from every other creature. On the other hand, the angels who stood, remembering the infinite eminency of the Deity above all creatures, made no account of the difference betwixt the angelic and the human nature, so as to draw thence the least objection against his wisdom and goodness, in choosing the latter to be the centre of union with his creatures. They did not think it became them to reason from any order they observed in nature, against the declared will of the author thereof So they were far from finding fault with the good pleasure which he pur- posed in himself that i?i the dispensation of the fulness of time, he might gather together in one all things in Christ, both which are in heaven, and, which are on earth, even in him. The more fully evinced, the more clearly ascertained, they saw their dependence, they found their happiness the more enlarged, as they saw the glory of the Divine character more fully opened to their view. And the lower their service was, the closer connection they had with the Son of the Highest, and the nearer access to his presence. For as the Deity can- not, like creatures, rise by improvement, his unparalleled emi- nence can only be seen, by observing how low he condescends. Now, if we turn our eyes to the fruits of the first apostacy, we find the pride, by which it began, working by deceit and malice, and plainly showing itself in falsehood and murder. 190 LETTERS ON [LET. IT. For the leader in this apostacy, envying" man on account of that truth which he considered as partial in his favour, and debasing to himself, went about to deceive him, and sought his death, if by any means he might overthrow the truth, the prime object of his disgust. He knew the law of dependence given to man, he knew the penalty annexed in case of transgression; so he sought to throw man utterly out of favour with God, and thus disappoint the Divine purpose concerning him. And the way he took to accomplish his design, was by blow- ing up the pride of man, and teaching him to reason against Divine revelation, and renounce his dependence as he him- self had done. He takes his advantage of the woman, informs the body of the serpent, eats of the interdicted fruit in her presence ; the mute, grovelling animal immediately commences a speaker with human voice, yea, a reasoner even about the highest matters, the concerns of man with God. This much the sacred history plainly imports, Avhile it shows us the wo- man was influenced no less by what she saw, or the fresh discoveries made to her eyes, than by what she heard. Hav- ing thus, with signs of great satisfaction, eaten of the fruit, and in all appearance, made a clear discovery of its natural virtues to communicate both pleasure and knowledge, by a notable experiment performed in her presence, he decoyed her attention, and drew her in to become a reasoner on natu- ral causes and effects, as to the article of her dependence on God. At making the experiment, he broke forth into a ques- tion of no less triumph and defiance, than a modern reasoner would show in inventing anew argument against revelation, Yea, hath God said, Ye shall not eat of every tree of the gar- den ? Is it possible, that he who animates all nature, and whose bounty is unlimited to every other creature, hath forbid you, the natural sovereigns of the earth, the use of any tree of the garden, not to say the most beneficial one among them, to which, moreover, the meanest reptile you see may have free access, and by virtue thereof, raise himself far above his natural condition, even to the highest degree of perfection ? The woman is caught. She commences a reasoner ; and by her first reply, her pride appears to be piqued, We may eat of the fruit of the trees of the garden, our liberty is far from being stinted as to the use of any one of them ;* but * The LXX. version, Alex. MS., gives the amwer of Eve thus: Wc way cat of every tree of the garden ; but, &c., making her repeat in her answer all the words on which the question turned. To this, I had no LET. IV.] THERON AND ASFASIO. 191 of the fruit of the tree which is in the midst of the garden, the author of nature knowing what pernicious qualities may be naturally contained in it better than we, and having a pecu- liar care for our health and safety, hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. Thus have we seen some Christian writers reasoning, who, not being satisfied to what purpose man should be taught absolute dependence on the declared will of God, have thought it encumbent upon them to find out such reasons for the Divine will, as might render the compliance of man with the duty required highly rational and beneficial to him, even supposing there were no God to command him, or no explicit declaration made of his will. Such are all those called Christian Deists. But man was not made to live by bread alone, but by every word proceeding out of the mouth of God. He was made to be a disciple to his Creator. To return : it is evident the woman's attention was now drawn off from the sense of her duty and submission, to consider the reasons of her Creator's conduct towards her • and as her sense of freedom and dignity was now inflamed, she behooved to be averse to the notion of arbitrary authority, circumscribing her actions ; which aversion is the proper spring of Atheism. This appears by her suppressing the name he had given to the tree in question. The tree of know- ledge of good a?id evil. She chooses rather to design it by its situation in the garden than by the name which served to distinguish it, as a test of obedience to hor and her husband ; the name which, in connection with the threatening, plainly imported, that they should live or die, be happy or miserable, according as they were fouiid to be good or evil on the trial. Agreeably to this, we find she loses the impression of the Divine threatening: and, instead of considering life and death as hinged on the Divine word, intimates an apprehension, that death might be caused by virtue of some natural quality of the fruit. So, instead of repeating the words of God» Thou shall surely die, she uses another form of expression, regrird, \v!ieu I wrote what is above; for I had not then ol)served it. Th.3 paraphrase I have, given is, 1 apprehend, sufficiently counfenanced by our counnon Engh.sh version from the Hebrew. So soon as the woman's mind became averse to the notion of arbitrary law or restraint, she would easily find a pretext for entertaining the largest sense of libertv, from the universal expression kvkrv trek, used first in the general uii- limited grant of food, before any mention is made of the planting of the garden, Gen. i, 21); and repeated in the special grant of the garden, which was given along with the prohibition, Gen. ii. 16, 192 LETTERS ON [LET. IV. Lest ye die. This apprehension further appears, from her adding to the Divine prohibition, Ye shall not eat of it, these words, Neither shall ye touch it.* Even as the Jews, neg- lecting the true import of the Divine law, and not having a due sense of the authority of the Lawgiver, began to dread more harm from what touched, affected, or entered into them from without, than from the threatened consequence of the iniquitous thoughts of their hearts; or, which is the same thing, the power of the Divine word, vindicating its vi- olated authority : and, accordingly, turning aside from the great scope of the Divine precepts, employed their chief care and attention in framing and observing additional laws o( their own, to guard them against bodily defilement, and its im- agined eflects, The tempter pursues his advantage, and concludes, it was far from being certain, that death would be the consequence of their eating ; that there was no necessary connection betwixt this action and death; Ye shall not surely die. And as he had already set the woman's mind to work, to give reasons why her Creator spoke as he did, he proceeds to support the conclusion he had now drawn by other words of her Crea- tor,! namely, the title of the tree, which she had suppressed, to which he gives a gloss very suitable to his main design. " You are greatly mistaken, if you imagine God distinguished this tree, as knowing any pernicious qualities to be in it ; For God doth know, that in the day ye eat thereof, ye shall be as God, knowing good and evil. Ye shall be endowed with the most enlarged sentiments, and become highly en- lightened reasoners, having such a thorough insight into the nature of things, as shall enable you, on all occasions, clearly * This ill-placed, and ill-founded dread of the power of nature, is the principle and spring of all superstition ; and by taking a full view, both of the case of our first parents and that of the Jews, we may see, that su- perstition is very nearly allied to Atheism, or that the transition is readily made from the one to the other. For he, who, by reasonings, is led to entertain undue apprehensions or fears of evil from the power of nature, may easily be induced, by much the like reasonings, to entertain undue expectations of happiness from that same power, till, at last, he be tempt- ed to renounce his dependence on that God, who is the supreme object of fear and of love, and to whom all the powers of nature stand in per- fect .subordination, or with whom no power can justly stand in the least competition. t Thus he continues to undermine revelation, by opposing one part of it to another, that he may make the whole doubt-f^ul, so as to become the subject of free debate, and to have no fixed sense beyond what rnay be suggested fron the cross : and the circumstances of his case are so singular and extraor- dinary, that I cannot see that it affords any ground of hope and encouragement to men in ordinary cases. We are not likely to sufibr in the compan}' of the iSon of God, and of the Saviour of the world : and if we could do so, it is not certain that we should behave ourselves towards him so well as the penitent thief did, and make so very good an end of so very bad a life. " And the parable in the text is so far from giving any en- couragement to a deathbed repentance and preparation, thai LET. IV.J THERON AND ASPASIO. 221 it rather represents their case as desperate, who put off their preparation to that time." Thus preacheth the Archbishop, in a manner easy to be understood. Let us now hear that learned philosopher and critic, whose sentiments are warmly recommended to the attention of the public by not a few writers, John Hutchinson, Esq. This gentleman, by his skill in the Hebrew language, takes upon him roundly to oppose the apostolic doctrine concerning the Divine sovereignty, the person of Christ, and acceptance with God. Vol. 3, Introduction to Hoses' fL7ie Principio, p. 90. We are to consider the state of God, in respect to these adver- saries [the angels who fell,] put man into at the first; as if he had said, (if it was before their fall,) before his angels ; (if it was after their fall,) before the angels who stood, and those who fell ; as he did in the case of the trial of Job, where both are mentioned : " I will create another system, and another race of creatures, to be called man, who shall have powers and opportunities vastly inferior to what you have, and only give him a small degree of instruction and information, com- pared with what you have had ; so not a match for any of you who have fallen, or who shall fall : I shall give him a law; and (if one may presume to say) without farther interposition on either side, he shall persevere in love and obedience to me, to reproach any of you, and be a rule to judge and punish any of you by who have fallen, or shall fall; and if any of you who have fallen, or who shall fall, and persist, and so tempt and seduce man, and he shall repent, that will be a just reason to exclude you from mercy, and admit man into new terms, &c." Vol. 7, Hebrew writings perfect, pp. 353, 354. "And as Adam was upon terms of salvation, and God willeth not the death of a sinner, but rather that he should return, believe, do his part, and live; therefore I must rectify the construction of the adverbs nny and ta Gen. ii, 22, which they make nunc ne forte, a prohibition, a negative, which prohibited the means of eternal life : because rectifying it destroys the purport of all the Jewish forgeries, and puts an end to the disputes about predestination, which have disturbed the church, formed most of the sects; shows what was then the only means of recover- ing eternal life ; and shows, that man had not forfeited or lost the power of coming into the terms ju'oposed, which I cannot forbear mentioning, though it be not in my drsiirn to illus- trate it now." Then, after rendering ynn, yet, by and by, at 19* 222 LETTERS ON [LET. IV. length ; and 'v, the action of a person in ^ouhX, fortassis, per- haps, and producing authorities, he proceeds, " So at length, possibly, he may exert his power, and lay hold also of the tree of lives, and eat and live forever." Vol. 8, Use of reason recovered by the data in Christianity, p. 49, " Where pride hath entered, 'tis hard to plead guilty. When that is allowed, 'tis hard to own that a man hath no share in saying [for saving, I supposel himself so and so only, hard to be believed, that believing only entitles a man to take the benefit : so by reason of these difficulties, and for attri- buting what is due to the Aleim, faith is made the part of man." Vol. 9, Use of reason, &c.., part 2, pp. 64, 65. " The plea by which those fools {/he loose thinkers) have imposed upon the vulgar, is contained in the unstated, undetermined words of liberty, freedom, &c. State the case, and those words are for us. Man has the power of things within his reach, to do what he will ; if God have laid down terms of salvation, and e contra, (he has the poiver) to save or destroy himself," &c. Vol. 8, Use of reaso7i, part, 1, p. 13. "Such illiterate creatures have forged a notion of predestination, which is^ if possible, more injurious to the Aleim and men. If we could see as Jehovah Aleim see, we should see how they foresee, how every free agent will behave himself; particularly which will reject, and which will accept their gracious terms of sal- vation ; and we should not compare or measure their infinite wisdom and justice by the share of wisdom it was just for them to give, or give means to attain, to a free creature in per- fection ; much less to that which remains in our present cor- rupted state ; and presume to charge them with predestinating free agents to be some eternally happy, and some eternally miserable, but each humbly acknowledge," &c. Ibid,^^. 17, 18. " A created intelligent agent cannot be free, without liberty to choose ; so to take life or death, hap- piness or misery : so the great ones could not before, or at the creation of any free agent, decree it to be happy or miser- able." Ibid, pp. 35, 36. " I have showed that Christianity had its institution by a. conditional covenant and oath between the Ruhbivi before this world was created ; that one Rub engaged for men, if the first fell, to become surety for the person he should choose to inhabit, and for his brethren who came into the terms, to communicate power to him for his performing obedience, atoning for them, &c., and for their performing such services as should entitle them to the benefits of that atone- LET. IV.] THEllON AND ASPASIO. 223 mcnt, &c. ; and another Rub engaged to influence, persuade the soul, the mind of that person, by outward and inward means, to qualify himself for the undertaking voluntarily ; first to reject the baits of Satan, to perform perfect obedience, to give up himself for a sacrifice ; and others to relinquish Satan, to separate themselves from all things ofTensive, and to qualify themselves to accept the benefits." So much for this author's character of the Deity. Let us now hear his account of the person and work of Christ, whom he commonly designs a com'pound and a double person. Vol. 6, Glory or gramty, pp. 219, 220. " As Christ was compounded of two persons, and as he and the inspired writers of the New Testament sometimes spoke in or of one person, sometimes of the other, sometimes of the joint persons ; when those distinctions are made, however [taken running] they ap- pear to thw^art each other, and be inconsistent, they will then appear to be strictly and properly spoken. God, the second person, was named Glory, had by covenant laid down that glory, till he had performed his part, Avhich that was not con- sistent with here, and was then to reassume it ; the man, who alone had always other titles given to him, was to be taken into the glory, so to have glory given to him ; both, then, to have it ascribed to them as one person." Ibid, supra, p. 201. "So, in distinction to the essence, which was the glory, had laid it down or veiled it, taken on flesh, through which only the splendour appeared for the time, but had power to reassume his glory; and the manhood, who was to appear like a servant, was to suffer, was to be raised, and taken more immediately into the essence, and with it to be glorified." Ibid. pp. 25G, 257, " As the Word is God, that it may not seem strange, that he is said typically to be cut ofl^, it was fact, that the God was cut ofl^from oin the man at his death, and till his resurrection." Vol. 6, Remarks vpon the Observations on a Sermon, &LC p. 253, 254. Mr. H. represents the humanity as saying to the Divinity, or the human saying to the Divine Person, w^hat Ave render, My God, my God, why hast ihou forsaken me ? " He that left the manhood Gmj, was surely, according to our ideas of things, and according to the words of the law, an execration ; notwithstanding that, when it w^as performed, it was by covenant to entitle that person to have the glory of redeeming, ruling, and saving those who accepted and came into the benefit, nay, to be the glory of the Aleim." In whatever sense this author maintains his Ocoi was an 224 LETTERS ON [LET. IT execration ; yet it is evident, that, according to his repre- sentation of the fact of Christ's death, and the account he gives of his dying words, it was not a Divine, but only a human per- son, that suffered and died. Yea, if we attend to this author, we must all along think of him who was born of the Virgin only as a human person, inhabited by the Deity in some emi- nent manner beyond other saints. Thus all his swelling words about the atonement evanish into smoke, \vhile he pre- sents us only with the obedience of a human person. But as every heretic is condemned of himself , we have a pretty strong condemnation of this learned gentleman from his own mouth, vol. 6, Glory or gravity, p. 235. " Those who expect to be saved by a creature, or a dependant being, have showed them- selves illiterate, so ignorant, so proud, so malicious," &c. This author who boasts much of his knowledge of the Old Testament, and is gloried in as having taken off the veil from it, makes the following confession, vol. 6, Glory or gravity, p. 242. " I pretend not yet to be sufficiently prepared to explain the New Testament, nor do I design to attempt going further now, than just to hint the manner of wording that affair" [the Trinity, and the person of Christ.) He had, indeed, done less harm to many, had he contented himself with the amusement of accommodating Hebrew words to his scheme of philosophy, and not meddled with things for which he was sensible he was not prepared. The apostolic writings were by far too vul- garly simple and plain to be understood by a genius like his. As this author's persecuting principles are well known, I need not quote the many passages wherein they are warmly main- tained. I shall only observe, that he carries them to a remark- able height, w^hen he affirms in his Religion of Satan, p. 105, That "a man who is not a real Christian, is not qualified to be a member of society." *A11 the arguments for persecution, used by this author, or by any other, may I think, be thus shortly summed up. Because the sovereign of the universe, who laid upon men his law, requiring godliness and humanity, thought fit, for the breaches of that law, to destroy the old world by a flood, Sodom and Gomorah by fire, the Canaanites by the sword of Joshua, 185,000 in the Assyrian camp by the min- istry of an angel, Jerusalem by the sword of the Romans, and Lisbon lately by an earthquake ; and w^ill at last judge all the world in righteousness : therefore, we are warranted, each of us, to set up for a Deity, and, in direct opposition to all godliness and humanity, thirst after one another's blood, ac- cording as we are led by our own caprice. As this author breathes the very same temper with the LET. IV.] TIIEUON AND \»rA.^IO 225 apostate Jews, though he ft 11 into a riolent quarrel with ihciTi about his philosophy, and the sense of some words ; if we would become proper followers of his, we must study the Hebrew language according to his rules, in order that we may be enabled, with an air of profound learning, to renounce all the principles of godliness and humanity. It is happy for the learned followers of this author, that they happen to Hve among such illiterate neiglibours as have been taught more humanity from the English Bible, than they from the Hebrew; otherwise they would soon lose their heads for the most im- pious heresy. I shall now ti^ie some notice of two renowned gentlemen, who having been considered among the dissenters as a kind of trustees for the peculiar doctrines of Christianity, have shown themselves most unworthy of the confidence reposed in them, by their complaisantly yielding up the most ob- noxious of those doctrines for the sake of their reputation in the polite world ; and that in such a sly manner, as to lose as little as possible of their weight and influence among the more strictly religious and devout : I mean Dr. Isaac Watts and Dr. Philip Doddridge. The former, not content with yielding up the apostolic ac- count of Christ as a Divine person, has conspired ^^ith the latter to overthrow the gospel-doctrine of faith, and the im- puted righteousness, in a treatise called The Rise and Progress of Religion in the Soul ; which being written by the one, and planned and revised by the other, may justly be considered as the joint production of both. But let us hear them separately. As to the account Dr. Watts gives of the person of Christ, I shall content myself with quoting a few words from his treatise called, The Christian Doctrine of the Trinity, printed 1722. In p. 181, he s;iys, "By the appointment of the Father, the Divine nature dwells in Jesus the Son of man, who of him- self, and in himself, is but a man, and could do nothing. ^^ I need not here take notice of what this author has publish- ed since, in support of what is now quoted, and setting forth at large his notion of the pre-existence and peculiar origin of the human soul of Jesus Christ, wherein he makes the great dignity of his person to consist. I shall rather proceed to take notice of his doctrine about acceptance with God. In a book called Ecangelical Discourses on Several Subjects, octavo, London, 1747, discourse 7, entitled, God in Christ is the Saviour ofoJl the ends of the Earth; or, FaiLh Represent- ed in its Lowest Degrees, on Is. xlv, 22, Look unto vie and be ye saved, he says, "2. Believing in Christ maybe represented 226 LETTERS ON [LET. IT. in this place, by looking to him, to express the lowest and the weakest degree of faith, for the encouragement of poor con- vinced trembling sinners. When persons are awakened to a lively apprehension of their guilt, and a quick sense of their danger, and see themselves every moment liable to perish under the wrath of an offended God, and at the same time find their own utter inability to save themselves ; it is proper that the act of faith lohereby we are saved, should be expressed in the easiest manner, that we may allure them toward Christ, the only Saviour, and may encourage them to hope. When they are, as it were, at the ends of the earth, at a wide distance from God and Christ, they may look towards him, and send a wish of desire and dependence that way; like dying, drowning sailors in a storm, that look towards the shore to see if there be any hope. And such a look as this is ordained of God, to derive all salvation from so almighty and complete a Saviour as Jesus Christ is; for it contains in it the whole nature of saving faith, as the flower and the fruit are contained in a little green bud, though the several parts, and the leaves of them, are not yet unfolded, nor appear to sight. Such a look of a convinced sinner to Christ, implies in it a distressing sense of his sin and present danger ; a belief that there is help for him in Christ, and an aversion of the eye from every thing else; a renouncing of all other dependen- cies, an earnest readiness and desire to partake of this salva- tion, such as Christ offers it ; that is, to make him holy as well as happy ; and it includes also thus much oi trust or con- fidence, that if the soul has any hope at all of its own salva- tion, Christ is the only ground of this ho^e. There is and will be some sort of expectation of relief from the hand to which we look when we see ourselves perishing. 3. Looking to Christ for salvation, is a word that shows how little hand we have in our deliverance from sin and death," &c. "But some poor trembling sinner will be ready to say, Surely this so little and so low an act of faith, that I am ready to question whether this can save me or no : how shall I know whether my looking to Christ is of that kind as shall be effectual to my salvation ? Now in answer to such an inquiry, let the fearful soul re- member what I have said before, under the secojid particular, concerning the several acts of the soul that are secretly in- cluded in this looking to Jesus, and ask itself, whether it has put forth these acts or no? Besides this, I would mention also these two properties of saving faith, as it is described by looking. LET. IV.] THERON AND ASPASIO. 227 1st, It must be such a look as immediately afects the heart with love and sorrow ; sorrow for our sins, and love to Christ our Saviour. 2dl]/, It must be such a look as changes the soul and temper into another image, even the image of Christ. A saving look of faith to our Lord Jesus Christ, will happily influence all the powers of nature, and all the actions of life. This is seldom done indeed at once, but by slow degrees," &c. Let us now hear Dr. Doddrige in his Family Expositor, on Acts V, 31, Him hath God exalted, &c. The paraphrase runs thus: "But this very person, notwithstanding all the outrage with which you treated him, hath God exalted at his own right hand, [to be] a Prince and Saviour to his people; to give repentance, or to send terms of peace and reconcilia- tion by him, even unto Israel, by whom he had been so un- gratefully insuhed and abused, and to bestow on those that shall repent the free and full remission of dXliYieii aggravated 5ms." Rom. ix, 30. What shall toe say then, «&c. — Paraphrase, What shall ice then say in the conclusion of the whole argu- ment ? Surely this, that the Gentiles, who pursued not after righteousness, who had a little while ago no knowledge or expectation of it, and no desire after it, have now, to their own unspeakable surprise, and that of the whole world, attained to righteousness, that is, to the possession of a religion where- by they may be justified and saved ; even the righteousness which is by faith in the gospel ; and consists in humbly com- mitting the soul to Christ in the way that he hath appointed." I shall now produce for a specimen of the Scots popular preachers, these three remarkable gentlemen, Mess. Guthrie, Boston, and E. Erskine. Mr. Guthrie, in his Trial of a Saving Interest in Christ. part 1, chap. 7. 0//<2i^/i, after having told us in some re- spects what faith is not, proceeds thus : " I say, true justifying faith is not any of the aibresaid things ; neither is it sim- ply THE BELIEVING OF ANY SENTENCE THAT IS WRITTEN, OR THAT CAN BE THOUGHT UPON." This I recomiTiend as a saying worthy to be kept in remembrance by all readers and hearers of the popular doctrine. In part 2, chap. 8. Of covenanting with God, he says, " Go speedily, and search for his ofl^ers of peace and salvation in the Scripture, and work up your heart and soul to close with them, and with Christ in them, and with God in Christ; and do it so as you may have this to say, That you were seri- ous and in earnest, and cordial here, as ever you were in any thing to your apprehension ; and, for aught you know. 228 LETTERS ON [LET. IV. Christ is the choice of your heart, at least you neither know nor allow anything to the contrary : whereupon your heart doth appeal unto God, to search and try if there be aught amiss, to rectify it, and lead into the right vvay. " Now, this cleaving of the heart unto him, and casting it- self upon him, to be saved in his way, is believing ; which doth indeed secure a man from the wrath that is to come, be- cause now he hath received Christ, and believeth on him, and so shall not enter into condemnation, as saith the Scripture." Mr. Boston, in his Human Nature in its Fourfold State, near the close of State 2, answering some objections upon man's natural inability to recover himself by obeying the gospel, writes thus : " Object. 1. If we be under an utter inability to do any good, how can God require us to do it ? Ans. God making vianupright, Eccl. vii, 29, gave him a power to do every thing he should require of him. This power man lost by his own fault. — Now, we having, by our own fault, disabled our- selves, shall God lose his right of requiring our task, because we have thrown away the strength he gave us wherewithal to perform it ? &c. " Object. 2. Why do you, then, preach Christ to us ; call us to come to him, to believe, repent, and use the means of sal- vation ? Ans. Because it is your duty so to do. It is your duty to accept of Christ as he is offered in the gospel ; to re- pent of your sins, and to be holy in all manner of conversa- tion. These things are commanded you of God ; and his command, not your ability, is the measure of your duty. — Finally, Though ye cannot recover yourselves, nor take hold of the saving help offered to you in the gospel ; yet, even by \\iQ power of nature, ye may use the outward and ordinary means, whereby Christ communicates the benefits of redemp- tion to ruined sinners, who are utterly unable to recover themselves out of the state of sin and wrath. Ye may, and can, if ye please, do many things that would set you in a fair way for help from the Lord Jesus Christ. Ye may go so far on, as to be not far from the kingdom of God, as the discreet scribe had done, Maik xii, 34, (though it would sc^em) he was Aesiiiuie of supernatural dih\\\\.\QS. Though ye cannot cure yourselves, yet ye may come to \.\iq pool, where many such diseased persons as ye are have been cured ; though ye have none to put you into it, yet ye may lie at the side of it ; and who knoics but the Lord may return and leave a blessing be- hind him ; as in the case of the impotent man, recorded John V. 5, 6, 7, 8? I hope Satan docs not chain you to your houses, LET. IV. J TIIERON AND ASPASIO. 229 nor stalic yon down in your fields on the Lord's day ; but ye are at liberty, and can wait at the posts of Wisdom's doors, if ye will, etc. — These things are within the compass of naturai iibilit'ies, and may be practised where there is no grace. It must aggravate your guilt, that you will not be at so much pains about the state and case of your precious souls: and if ye do not what ye can do, ye will be condemned, not only for want of grace, but for your despising of it. " Object 3. But all this is needless, seeing we are utterly unable to help ourselves out of the state of sin and xorath. Ans. Give not place to that delusion, which puts asunder what God hath joined, namely the use of means, and a sense of our own impotency. If ever the Spirit of God graciously influence your souls, ye will become thoroughly sensible of your absolute inability, and yet enter upon a vigorous use of means. Ye will do for yourselves as if ye were to do all ; and yet overlook all ye do, as if ye had done nothing. Will ye do nothing for yourselves, because ye cannot do all ? Lay down no such impious conclusions against your own souls. Do what you can ; and it may be, while ye are doing what ye can for y mrselves, God will do for you what ye cannot. Un- derstandest thou, what thou readest? said Philip to the Eunuch. How can I, saith he, except some man should, guide me ? Acts viii, 30, 3 1. He could not understand the Scripture he read, yet he could read it ; he did what he could, he read ; and while he was reading, God sent him an interpreter. The Isratl- ites were in a great strait at the Red Sea ; and how could they help themselves, when upon the one hand were moun- tains, and on the other the enemy's garrison ; when Pharaoh, and his host were behind them, and the Red Sea bpfore\hernl What could they do ? Speak unto the children of Israel saith the Lord to Moses, that they go forward, Exod. xiv, 15. For what end should they go forward / Can they make a passage to themselves through the sea? No. But let them go forward, saith the Lord. Though they cannot turn sea to dry land, yet they can go forward to the shore. And so they did. And when they did what they could, God did for them what they coitld not do." Near the end of Head 1. State 3, we have a very good view how the popular doctrine makes the gospel subservient to human pride as its tool, or as a means for producing those exercises of soul wherein justifying faith is made to consist. The aicices to the unrege,ncrate are thus concluded. " Were these things deeply rooted in the heart, they might be the seed of that fear and sorrow, on account of thy souTs stale, which 20 230 LETTERS ON [LET. IV- are necessary to prepare and stir thee up to look after a Saviour Fix your thoughts upon him offered to thee in the gospel, as fully suited to thy case ; having, by his obedience to the death, perfectly satisfied the justice of God, and brought in everlast- ing righteousness. This may prove the seed of humiliation, desire, hope, and faith; and put tliee on to stretch out the with- ered hand unto him at his own command." Instead of making any remarks on the treatise from whence this quotation is made, 1 shall here subjoin the commenda- tion given of it in the Dialogues, vol. 2, p. 30. The note at the foot of the page, after making a particular reference to this treatise, proceeds to commend it thus: — " Which, in my opinion, is one of our best books for common readers. The sentences are short, and the comparisons striking. The lan- guage is easy, and the doctrine evangelical. The method pro- per, the plan comprehensive, the manner searching, yet con- solatory.— If another celebrated treatise is styled, l^ke Whole Duty of Man, I would call this The Whole of Ma?i ; as it comprises what he icas originally, — what he is by transgres- sion,— what he should be through grace, — and, then, what he will be in glory." Mr. E. Erskine, on the assurance of faith, chap. 6, says, — " And this very committing of the work of faith unto him, from a sense of your own inability, is that believing which we urge and call you to, &c. " Unbelief and carnal reason are ready to argue, because God by his Spirit can do all, therefore we will sit still and do nothing. But the Spirit of God, whose reasonings I am sure are infinitely better, argues after a quite different manner, Phil, ii, 13. Workout the icork of your salvation with fear and trembling. Fur it is God that worketh in you, both to loill arid to do of his own good pleasure. O what glorious encouragement is here for a poor impotent sinner to essay and mint at believing! Here is the arin of omnipotency, reaching forth itself for thy help and through-bearing, in the work he calls thee to. Up, therefore, and be doing : for thy God commands thy strength, and, therefore, let him be the glory of thy strength. " But say you, seeing we cannot tcork the work of faitl , why does he yet command it? Is it not a hardship to require of us what we have no ability to do? Ans. Why do you srni your little children to school with the A, B, C, in their hands, before they can read one ktter? You do not think it a hardship to put the book in their hand a^d bid them read, though they know not a letter, because you ofler to teach LET. IV. J THEKON AND ASPASIO. 23l them yourself, or by another in your place. So here, we are commanded to work the work of God, which is to believe in him whom he hath sent ; which yet is no hardship, not- withstanding of utter inability for it in ourselves ; because at the same time that he commands believing, he tells us, for our encouragement, that he himself is the author of faith, and is ready to work in us both to will and to do. If a master should command a servant to poise or lift a burden which he is not able to move, or to work a turn which he has no skill to manage: it might indeed discourage the servant from at- t'.-mpting it, if he were required to do it by his own strength or skill. But when the master tells him, I will assist, I will direct, I will do all, only ■put to thy hand ; what servant would refuse or decline the service in this case? or if he should, do you not think he would deserve to be beaten with many stripes! The application is obvious. It is God's ordina- ry way to com.e and join with the poor soul, and enable it to believe, while, in obedience to his command, it is minting to believe in Christ. Like a kind master of a school, when the child, in obedience to him, takes the pen in his hand and scribbles the best way he can, the master takes his hand in his, and leads and learns him to write. So when we take, as it were, the pen in our hand, and offer to write at his com- mand, he takes our hand in his, directing, strengthening, and enabling us to believe. So that, if there be but a willing mind to this work, it is accepted. Where he gives to unit, he will also give to do of his good pleasure. These two are inseparably connected in the order of God's covenant. "But you may still object, All the endeavours of a natural man are still but natural and sinful actions, and will ever God concur, by his almighty power, with the acts or endea- vours of nature? Ans. Ahhough God be not obliged to con- cur with the endeavours of nature : yet such is his grace, love, and good will toward man upon earth, such is the strength of his desire after our salvation, such pleasure has he in a sinner's believing ; such a regard has he to what he himself has commanded, that we find him many times actually con- curring with the poor helpless sinner, in impotent mints at obedience to what he calls for. It was no gracious principle that moved Saaman, the Syrian, to go wash in the waters of Jordan; yet, because he did what was commanded, God was pleased to concur with the mean of his own appointment, and cured his leprous body; and, for ought I know, his soul also. Let us believe as we can, in obedience to God's command, and in a dependence upon his almighty power : and while 232 LETTKKS ON [LET. VI. we arc doing so, although the act be at the begmning but natural, yet in the very acting, promised and purchased grace strikes in, and turns it into a supernatural act of believing. As -Nvhen Christ was about to work that famous miracle at Cana, in Galilee, he does not first turn the water into wine: but he first bids them pour out the water, and, in pournig of it out, the water was changed into wine. So the loaves were multiplied while the disciples, in obedience to the command of Christ, were dividing them among the multitude. Just so here, while the poor soul, in a subordination to the Divine power, and in obedience to the Divine command, is attempt- ing to believe, a God of grace changes the attempt into a true genuine faith ; so that the soul, through the rnighty power of God, ere ever it is aware, is brought really to believe, and that in a way it knows not how ; for the icind blows where it listeth. I'hus, I say, in the very act of faith, we are ena- bled to act it; when we take the pen in our hand, God takes us by the hand and writes for us, leading us in the way we know not!'' I shall likewise content myself here, with subjoining the general encomium given to the writings of this author, in the Dialogues, vol. 3, p. 310. The note at the foot of the page, after a particular reference to his doctrine on the assurance of faith, proceeds thus: "Was I to read in order to refine my taste, or improve my style, I would prefer Bishop Atter- bury's Sermons, Dr. Bates' Works, or Mr. Seed's Discourses; but was I to read with a single view to the edification of my heart, in true faith, solid comfort, and evangelical holiness, I would have recourse to Mr. Erskine, and take his volumes for my tutor." To show the extensive influence of the popular doctrine about acceptance with God, even on the minds of those who have had abilities and courage to combat many popular opinions, I shall take notice of one remarkable instance, the author of the Fable of the Bees. This author's main doc- trine,* about the corruption of human nature, being the same with that taught by the Scripture, has proved extremely pro- voking, both to fools and philosophers, making the latter lose all their boasted coolness of temper. The substance of all ^ I say \n^ main doctrine. For it cannot he denied that he ha.s strained some particukir points, as in the case of luxury for in.stance, further than the Scripture warrants; and of this some enemie.s of hi^ njain doctrine, which needs no straining to support it, have not failed to take undue advanta;?e. LET. IV] THERON AND ASPASIO. 233 that has hitherto been advanced against it, amounts, I think, to this, that the author himself had certainly a very corrupt heart. And I reckon no friend of his will ever deny the truth of this charge: for as he intended to describe human nature in general, and not any one particular class of men, as distin- guished from others, it does not appear that ever he denied himself to be a human creature. Though this author has clearly evinced the corruption of human nature, to the no small confusion of all the sons of pride, as appears from the weakness of their replies, joined with the violence of their reproaches ; yet we cannot learn from him, what is that vir- tue or holiness of life which is well pleasing to God ; because he appears to have been as ignorant of the true principle thereof, as the bulk of popular preachers. We must, then, say of this author, something like what has been already Slid of the learned prelate, who alarmed all England with his doctrine on the words of Jesus Christ, M]/ kingdom is not of this world. As the learned prelate clearl}'- demonstrates what Christ's kingdom is not ; but could not show what it is, as being ignorant of the foundation on which it is erected ; so this author clearly demonstrates what holiness is not ; but could not show^ what it is, as being ignorant of the true prin- ciple or spring from whence it flows. Now let us hear him. Free Tkou^hts on Religion, 2d edition, London, 1729, preface, p. 4, " I demonstrate, that what is commonly under- stood by faith and believing, is the easiest part of Christianity, in v^'hich very few are defective : but that the most difficult part of our religion consists in subduing our passions to the love of God, and in obedience to his commands. Page 20 of the book. Christians, then, are not bad for want of fait-h,* or of WISHING TO BK GOOD;* but because they are not able to overcome their appetites and curb their passions, or rather have not resolution enough to set about and persevere in the attempt of it, w^iilst they are' unassisted with the Divine grace." Inquiry into the Causes of the Frequent Executions at Ty- burn, London, 1725, cha'pter 5 ; of the regulations concern- ing felons in prison, and the good effects to be expected from ihe/n. After having proposed several regulations, the author * I liave talven the liberty to distin:;rcisli these words with small capi- tals, as they serve to .sliow, how much even the most iuquisilive men are conducted by tradition, or the reliijion of their country, as to any notions they have about acceptance vvitli C»od. 20* 234 LETTERS ON [LET. IV, proceeds thus, in p. 43, "When the condemned should, in every respect, receive the treatment I have required, and by this means, undisturbed by earthly cares, have leisure, in sober sadness, to review their past life, and examine into the multitude, as well as enormity of their offences: then, after thorough contrition, and an open confession in behalf of justice, animated by faith, betake to constant praj-er : we ought to believe, that thus exerting themselves in the work of salvation, by the good guidance of able divines, and their own unwearied endeavours, many of them would find favour in the sight of the Almighty; and that several, even as they went to death, would be regenerated and comforted from above, with a strong assurance of forgiveness." This author does not indeed speak of the love of God and of obedience to his commands ; but as these expressions are as general, and of as undetermined meaning, as holiness or vir- tue, their import must always be measured by what a man holds about acceptance whh God. And as to this point, it evi- dently appears, from the last quotation, that this author goes fully into the spirit of the popular doctrine. Part of his style about faith, indeed, differs from that of some popular preach- ers : yet, on the whole, it is plain, that the exercise of his penitent and theirs must be at bottom much the same. After all the noise that has been made about this author, his account of human nature, though writ in such a manner as to be read by many who have no taste for theological tracts, is really no other than what is to be found in a thousand ser- mons, of first repute for orthodoxy. The greatest fault I can find with him is, that on the point of acceptance with God, he turns out to be a votary of the popular doctrine, and would restore depraved human nature, by chiming in with the great- est corruption, both of it and of the gospel. From this instance we may see, that men may have very extensive views of the cor- ruption of human nature, and of the necessity of power, more than human, for its recovery; and yet, in the matter of accep- tance with God, be entirely conducted by the spirit of self- dependence. I shall now, in the last place, take some notice of the most fashionable form of Christian doctrine, as presented to us in a periodical performance, Avell received by the public. We have it in a censure passed on Dr. Sykcs, for inadvertence, in the following words. Monthly Review for Sepie7nber, 1755, p. 237. " For to appease God, or to appease God for sins, or 071 account of sins, or male God propitious, is neither the language nor doctrine of Divine revelation, whatever simi- LET. IV.j THERON AND AaPASIO. f^35 lar passages ma}' be extracted from heathen u riters, whose general scheme of religion was absurd or idolatrous. May we be permitted to suggest a thought, not altogether improper on this occasion, and calculated to elucidate the reasonings in this epistle [to the Hebrews] ? viz. that the sacrifices of the law may be considered, as the public methods of declaring and ascertaining the legal or political transgressions only, for which they were specially ordained : and that they who had violated the legal national constitution, and were, thereby, liable to legal penalties or punishments, were, by the interven- tion of the priest or high-priest, the authorized legal officers, proclaimed actually possessed of pardon, and exempted from legal punishments on account of their political sins. But none of these external or political processes certified the remis- sion of moral guilt, or proclaimed any exemption from the punishments of the invisible world. Whereas Christ, by the doctrine or promises of his religion, attested by his death, and divinely confirmed by God's raising him from the dead, hath exhibited, certified, and proclaimed God as essentially pro- pitious to the penitent believer ; and as an authentic testi- mony, that God appointed, approved, and accepted Christ's obedience to death, he hath raised him from the dead; and by the generous donation of his grace, empowered him to execute and accomplish the promises peculiar to the gospel covenant, viz. that God by him will raise np the truly penitent and faith- ful to the possession of a blessed and a glorious immortality : for the sins of persons thus qualified, shall be entirely blotted out, when the times of refreshing shall come from the pre- sence of the Lord, Acts iii, 10, 20, xxvi, 18, 19. Persons of those moral dispositions only do now^ receive the jiromisc, and shall hereafter be invested with the actual possession of the heavenly inheritance, or eternal life." As this kind of reasoning will not probably have much weight with any who seriously read the New Testament, or even with any who seriously think of themselves and of their Creator ; all such having every where, in all ages, found need for some sort of atonement ; therefore, I see no occasion for showing much zeal against it at present. For I am far from being disposed to enter into concert with those zealous Gfcntlemen, who would seem to be the pillars of ortho- doxy, and who taking it deeply to heart, that such doctrine as is now quoted should step into the fashion, and, with a self- satisfied smile, turn aside theirs, as worn out with age, to be exposed to merciless ridicule, notwithstanding all the fresh pains taken to enrich its dress, are, therefore, very liberal in 236 LETTERS ON [LET. IV. their invectives against the authors of the Review; whom, with no small regret, they perceive to be the very mouth and index of the fashion. I freely allow these two sorts of men to scold or smile at each other, as best suits their several humours. What I would say at present is, that the bulk of mankind, who are less practised in reasoning, do now and then think more seriously, have greater sensibility of conscience, and sooner listen to its simple dictates ; or, at least, are -more readily affected, when reminded of them, than those ingenious gentlemen, who have studiously acquired a habit of thinking artificially, and of accommodating the words of their religion, as well as the dictates of conscience, to fashionable, enlarged, and genteel sentiment. Hence it is, that the body of the peo- ple every where, have always been fond to have some notion of atonement included in their system of religion. There- fore we may at least say, that, if ever the doctrine now quoted shall become popular, we will see something very new and uncommon. The doctrine contained in the quotation would persuade us, that Jesus Christ died and rose again, to confirm and ratify what is commonly accounted natural religion, and to assure us of its sufficiency to lead us to happiness. The popu- lar doctrine does indeed come to the same issue at last ; but then, by means of its mystic round-about course, it has this advantage among people, who have not been able to reason away their conscience, so still retain some sense of guilt, that it soothes and encourages their minds with some notion of partial atonement, connected with their best endeavours; and so ani- mates those, who are seriously exercised therein, to study greater regularity and strictness of life, than is commonly produced by any doctrine which excludes every notion of atonement for sin. I shall now conclude this general view of our popular and and fashionable writers, with observing, what will readily occur to any lover of the ancient gospel, and the same spirit runs through them all, though it takes various courses, and assumes various shapes, among diiierent classes of men, in order to compass the same end ; and though it docs not, like the Spirit of the truth, lead its several children to very cordial affection toward each other. I am, &c. LET. IV.] THEKON' AND ASP^lbtO. 237 LETTER V Dear Sir, YoTi never appear in a more amiable li^ht to me, than when I find you accounted a sick-brained euthusiast.or some- times, in softer terms, a man of a good enough heart indeed, but a weak judgment, by many who would take it much amiss not to be held for good Christians. These men despise you on the account of the likeness your doctrine bears to that of the apostles, or rather judging yours and theirs to be the same. The very sound of imputed sin, or imputed righte- ousness, is disagreeable to their ears ; and the subject does not appear to them to be of sufficient importance to draw their serious attention, or to lead them to inquire what the Scrip- ture says or means concerning it. Thus you are vile in their eyes ; and it v/ould complete my esteem for you, could I hear you saying, with the man after God's own heart. And I will be yet more vile ihaii thus. For when I would think of 5rou with pleasure, and sym- pathize with you as an honourable sufferer by the reproach of these men, my satisfaction is abated, by hearing the ap- plause given you by those votaries of a perverted gospel, who prefix to your name the title of the incomparable. And Mhat chiefly gives me concern is, to think, that in your wri- tings, any just occasion should be given to expose you to their commendation. As men of this sort bear the deepest grudge against the ancient gospel preached by the apostles, he who stands high in their esteem, must either be a great d.' ceiver, or greatly deceived himself, or at least much mis- taken by them. As I am far from bemg willing to consider you in the first of these views, I shall make it the business of this letter to take notice of some of the leading sentiments ard ways of speaking, which 1 apprehend you have adopted frcm such men without sufficient examination. As man was formed a religious creature, and mankind ev( ry where behooved to have some religion, great men and politicians have in all ages taken advantage of this, and insti- tuted some public leading in religion, that might best answer the ends and purposes of worldly society. The religion of 238 LETTEK3 O^ (LF.T. IV. Jesus, Avho was bom to bear witness to the tnith, and there- b/ 0 reign, serves to form individuals of all nations to be members of one grand society in the world to come. So itmiy justly be reckoned the only religion in the world that is not political, or w^hich cannot be adapted to promote any system of politics, without being greatly corrupted, or becom- ing the reverse of what it was when first instituted. As human nature has in all ages been found to be depraved, and men every where acknowledged to be more or less blame- worthy, some atonement or consideration for averting the dis- pleasure of the Deity has readily been admitted in the fra- ming of all national religions. In this respect the religion of Jesus stands distinguished above all others, as it exhibits an atonement of the highest dignity, proved to be efiectual by the highest evidence. Religion holds and draws man by the two strongest move- ments of his heart, fear and hofc, which are sometimes re- solved into one, namely, self -'preservation. Real, as well as fictitious causes of fear, are every where ready at hand ; but in all religions, except the true, the grounds of hope are en- tirely fictitious. The true religion sets forth in a full and clear light a dis- tinction in man's heart, which, though not utterly lost, has been greatly obscured and confounded in all other religions ; even a distinction betwixt that in him which witnesses for God, and the principle of all his disloyalty ; or, in a fewer words, betwixt his conscience and his pride, or self-conceit. In all others the concerns of conscience and of pridi, are in many respects intimately blended together, so that agreeably to the genius of any one or all of them, a man may be very religiously, very conscientiously, very piously or devoutly proud. But the word of God which is quick and powerful, and sharper than any two-edged sword, fairly divides asunder these two real opposites, which the wise and religious in all ages have taken much pains to reconcile. Paul himself, who had been from his youth a diligent student of religion, and a notable proficient, assures us, that he did not understand this distinction till he became a Christian : and, indeed, no body else can have courage to attend to it. The genuine product of sinful man's conscience is fear : and he can have no hope naturally, but what is suggested by, or grafted on his pride. Having promised this much in the general, we may now turn our eyes more particularly to those who are most sue- LET. IV.] THERON AND ASTASIO. 239 cessfulin propagating a perverted gospel, the popular preach- ers. These men do indeed press very hard upon the con- science to awaken fear; but when they have driven the seri- ous hearer almost to despair, by an awful description of his miserable condition, and by representing him as utterly unable in evv^^ry respect to contribute anything toward his own de liverance, they tit last condescend, with no small art and ad- dress, to make sorie comfortable exceptions from the foregoing awful doctrine, which comes now to be wrapped up in more loose and less absolute terms. And the audience is addressed thus: " Ye will do for yourselves as if ye were to do all ; and yet overlook all ye do, as if ye had done nothing. Will ye do nothing for yourselves, because ye cannot do all ? Lay down no such impious conclusion against your own souls." It would be a reflection on their skill and understanding to suppose, that such reserves were not all along in their eye ; but, then, we must consider that it was by no means seasonable to disclose them till now. Now is described, in a variety of particulars, a convenient resource where the pride of the seri- ous hearers may exercise itself with great hopes of success. And he is animated thus : " Do what you can, and it may be, while you are doing what ye cait for yourselves, God will do for you what yon cannot. 'Tis probable this course may succeed. God is good and merciful." &;c. iNow the field is open for every one who wills to run. The Scripture, 'tis true, says, It is not of him that willetli, nor of him that run- neth, &LC. However, the preacher finds it necessary on this occasion, to warn his hearers to avoid all thoughts of this doc- trine of election at present as the suggestions of Satan ; be- cause (says he) there is in this doctrine no visible ground for frith to rest upon. And, indeed, it must be owned, that this doctrine affords no visible resource for the pride of uny man ; while yet it alvva3^s hath, and ever will prove the most com- fortable of all resources for them who have lost sight of every other. If wo consider these gentlemen in their assumed character of mediators between the Deity and men, we shall find them, in their own way, very careful of the honour of both parties. In speaking of the former, they can declaim in such a man- ner alo il his glory, as it would seem no flesh had any room left to glory in his presence. In their animating addresses to men, they elevate them in such a manner, as to leave them no other use for the Deity, but to be an assistant to their pride. Meantime they are far from forgetting their own honour; for while they are thus employed, thoy cflcctually secure to 240 LETTERS ON [LET. IV. themselves the devotion of the people, who had their concur- rence necessary to help them in putting forth their acts of faith, of which it is difficult to form any distinct notion unless we consider them as acts of sympathy, or rather sympathetic feelings corresponding with the doleful or animating notes of the preacher, by turns. Such of the hearers as may be reckoned proper adepts in this doctrine, must find no small pleasure in these transitions from fear to hope, wherein they behold the success of their serious endeavours, and find an exquisite gratification of their pride. Here we are readily reminded of the desirable things, the incentives to, and ob- jects of religious desire » against which the Divine judgments are so often pointed in the prophetic writhigs. The forementioned gratification may, I think, be justly deemed the highest criminal pleasure that human nature is capable of We need not wonder, then, that such people should highly adore the ministers of such pleasure ; and that they should show but a very cold regard to the writings of the apostles, which are extremely unfit for gratifying their favourite passion. Accordingly, we may daily perceive, or, as often as the trial is made, that nothing is more odious to these people than to hear of the comfort of the guiky arising solely from the simple belief of the truth, or, v\4iich is the same thing, from the bare truth itself To see one of those people converted to Christianity, would be seeing such another mira- cle (abating the extraordinary signs) as the conversion of Paul. If we have known any such converts, we have no doubt ohserved them showing the like remorse and shame as upon the gratification of any other guilty passion. Though it is natural to expect, that these preachers, in their double dealing with God and man, should be expert in using the maxim. That the perfection of art lies in concealing the artifice ; yet while they proceed, twisting together the lan- guage, or even the doctrine of the Scripture wnth their own, the difference betwixt the former and the latter, v/hich is in- deed very great, and the absurdity of joining them together, must often strike our eyes if we do not shut them. After they have told us at large, that we can do nothing to justify ourselves, we may perceive them greatly embarrassed in direct- ing us, what we must do in order to attain justification. They say, and unsay, so much about working and doing, that though it is evident all along, that the doing of something is necessary; yet neither they nor their hearers can have any distinct notion of vvhat is to be done. In this respect they answer exactly to the description given b}^ Paul of their pre- LET. v.] THEllON A\D ASPASIO. 241 decessois, who swerved from the faith in much the same man- ner. In his first epistle to Timothy, having- made mention of faith unfeigned, he adds, From which some have sicerved, have turned aside unto vain jangling, desiring to be teachers of the law, understanding neither whai they say nor xohereof they ajfirm. Accordingly, we find them, for the ease of their own understanding-, and that of their hearers, betaking themselves alternately, now to reasoning agreeably to nature, then to what they call mystery, or rather their favourite depths. Sometimes, they take great pains to show us how very little we do when we put forth an act of faith; yet, again, this act, however little, when narrowly inspected, is found to contain such a variety of particular acts of great importance, as would require a whole sermon to display them. It now resembles a lillle green hud, containing both the flower and the fruit ; though the several parts, and the leaves of them, are not yet un- folded, nor appear to sight ; it is found to contain in miniature, or in embryo, every justifying qualification in the natural way. Or, we may say, it resembles a small piece of paper, which, when put in the scale, is found so light as scarcely to move the balance,' but when examined by the eye, is found to be a note of many thousand pounds value. This small piece of paper we are to hold forth for our justification ; and though we our- selves are, in our secret thoughts, sufficiently sensible of its value, we are to hold it forth, humbly acknowledging that it is light even as vanit}-, and thankfully to receive in return the expected benefit, under the notion of a mere favour or free gift bestowed upon us, without money and without price. For thus Mr. Boston presumes we will behave when under right influence ; " Ye will do for yourselves as if ye were to do all ; and yet overlook all ye do, as if ye had done nothing^ As it is in confounding the simple notion of the faith given us in the Scripture, that such men more especially play their game, and put the change upon us, leading us most effectu- ally to establish our own righteousness, while they entertain our ears with many swelling words of vanity concerning the Divine; we may find them, among other arts, very remark- able for an uncommon use of similitudes and metaphorical ex- pressions in their descriptions of faith. The common use of these is to help our attention and understanding to a more ready apprehension of the things reported to us. Their use of them serves to amuse our fancy, and to confound our under- standing; while the main tendency of the discourse is, to stimu- late our pride, and set in motion our several passions in sub- serviency thereto. They give us parables without things, 21 242 LETTERS ON [LET. V- mere shells without kernels. We are led to expect a sub- stance but grasp at a shadow. When the images are remov- ed, we find no reality remaining. Accordingly, we find they seldom or never incline to tell us what they mean hy faith, but by some laboured circumlocutions. Their conduct in this respect is not unlike what we have heard said of men dexterous in another sort of traffic. " Unwillingly to be short or plain In any thing concerning gain." They constantly represent faith to us as furnished with hands, feet, wings, (fee, or under the notion of some instrument opera- ting our peace with the Deity. Accordingly, they ascribe to it various ideas of motion and action ; and though a very simple motion well meant may do the business, yet that which has the greatest activity in it, is commended to us as by far the best. Thus we are taught by Mr. R. Erskine, " Though a slow and simple motion, if it be real and upright, is what has the promise. Him that comcth he will in nmcise cast out ; yet the Scripture speaks of a hasting, striving, running, fight- ing, and wrestling, that should be aimed at. A man that is running from the greatest misery to the greatest happiness, would endeavour to have his motion such, as would evidence his hatred to the one, and his great liking to the other." And he adds in the same sermon* the following encouragement to beginners : " They who would fain mint to get up unto their feet, may read a strong encouragement from a preventing call of God to them to rise, and come awa}^" If we deprive their faith of its hands, feet, and every idea of motion, we shall be at the greatest loss to know what it is ; whereas no- thing is more easy to be understood than the belief of a truth, or one's being persuaded, that a report is true. It is likewise easy to be understood, that no small motion is produced in our minds by doubtfulness, anxiety, and our various efforts to quiet ourselves; but no sooner does the salutary truth appear, than all that motion ceases. If an alchymist, after much fruitless labour, should, from some unexpected hand, hear and under- stand the secret of making gold, all his former perplexity would be at an end, and he would then begin to labour upon a more joyful and hopeful plan. Nor would he grudge to admit the conviction of the vanity of all his former skill, labour, and expense. Another of the arts of these preachers, consists in their use of LnhXX^ii Christ's love-suit. Song ii, 13, Arise, &.c. LET. v.] THERON AND ASPASIO. 243 scholastic words. These words, like the cups and balls of jug- glers, serve them for a variety of purposes. By these, they sometimes blindfold the people, and sometimes make themstare, while they imagine some profound meaning to be contained in them ; and at any rate, these words serve to confound and perplex the plain simple doctrines of the gospel, as well as to furnish upon occasions no small matter of idle disputation among the teachers. I shall only point at one instance. Mr. E. Erskine divides the sufficiency of the atonement into a threefold distinction. The first he calls intrinsic, the second ord'uidU, and the third legal* Then, after giving his expli» cation of them, he very gravely tells us which of these faith has to do with, and which not. The preachers of his doc- trine are at present at no small variance as to the proper use of these words, publishing ingenious controversies for the benefit of those who are disposed to read them. The poor people, who cannot well fathom such depths, must be left to follow the guides they severally most admire. We may also take notice of the great ambiguity of the words and phrases which have been used on this subject, and the changes which have happened in them ; some falling into disrepute, and replaced by others of less obnoxious sound : for no stone has been left unturned to intercept the light of the sacred truth, and decoy our attention with an endless variety of the most abominable jargon about faith. The time and pains taken by the apostles, in holding forth the heavenly ray of hope, have been employed by thousands of preachers in directing us how to search for farthings in a dunghill. — The word merit, as applied to our faith or our endeavours after it, has generally fallen into disrepute among the Pro- testants, as having been long tarnished by Popish fingers. Instead of it condition is often used with approbation. Yet this has likewise become suspected ; and many preachers scruple to use it without clogging it with some explication. Instrumoit, I think, is now the word least accepted against. And this can serve us for receiving, applying, closing with, and taking hold of the proposed benefit. And this instru- ment is sometimes a mouth for receiving, and sometimes a hand for taking and giving. We are likewise told, that faith has two hands; one for taking home Christ to ourselves, and another for giving away ourselves to Christ. But if faith must be called an instrument, and if it be at the same time * See his sermon on Heb. xi, 7, By faith Noah, &c., in a volume of his sermons printed al Edinburgh, 1755. 244 LETTERS ON [LET. V. maintained that justification comes by faith only ; then I am at full liberty to affirm, that he who is possessed of the instru- ment, hand or mouth, is already justified without regard to his using the instrument, his taking or giving with the hand, or receiving with the mouth. Thus, the artifice by which they would impose upon us may be very easily discerned. We also hear much of terms. If they venture to tell us, that we are justified by a righteousness imputed to us, they must add, ui^on the terms of the gospel. Accordingly, they warmly exhort to comply with, and accept of the terms, or to receive the benefit on gospel-terms. Thus we are taught to treat the Deity, as free states or sovereign princes do with each other ; the one obtaining peace of the other by complying with his terms. In short, these men will make a thousand shifts rather than speak plain truth. Let all the prophets and apostles be consulted upon the question. What is required of us in order to acceptance with God 1 we will find their mianimous reply to be. Ever?/ tiling or nothing ; for no trimming is countenanced among them. — If we attempt to do in any sense, w^e bind ourselves to do all ; yea, the least attempt to do in this matter, is shown to be dam- nably criminal. What, then, is the ground of hope 1 The Divine truth itself Where shall w^e find among the popular preachers that unreserved freedom of speech which so well becomes the declaration of Divine truth 7 We shall seldom find them speaking anything like the language of the gospel, without cautioning, mincing, or clogging it with some exceptive, but, if, only, though, &lc. If they sometimes tell us, that nothing is required of us in order to our peace with God, they quickly add, but a few particulars ; which at present must be consid- ered as coming up the length of something, but which in an- other chapter, when they have more leisure to expatiate upon them, will be found to contain every thing. I AM sorry to find that the Dialogues, which do indeed contain several bold strokes, uncommon to the popular preach- ers, should yet, in too many places, be tainted with their nox- ious influence. But what author can drink out of such fountains, and not transmit some of their qualities into his writings ? We are, indeed, too apt to be ensnared by reverence for men, in competition with our common Maker. We are afraid, or we think it ungentecl, to say with confidence, Lei God be true, and every man a liar. Aspasio, in his fourth letter to Theron, says, or, which is LET. v.] THEUON AND ASPASIO. 245 the same thing, adopts with approbation the following words :t *' Our Lord Jesus Christ is so called, (the Just One,) not so much for having fulfilled all righteousness in his own per- son, and performed an unsinning obedience to the will of God, as because by his righteousness imputed to us, we also, upon the terms* of the gospel, are justified, or accounted righteous before God." A note is subjoined, cautioning what is said of terms, in the following manner : * " That is, freely ; or, as the pro- phet speaks, ivithout money and without price. For nothing is requisite, in order to a participation of Christ and his bene- fits, but a conviction of our extreme need, and an humble desire to receive them ; receive them as gifts of pure grace, to the most undeserving creatures. This point, which is so intimately connected with our comfort and hope, the reader may see more fully stated in Dialogue 15." If we turn our eyes to Dialogue 15, which contains, indeed, some excellent and just things, we find Aspasio speaking thus: " So that nothing is required, in order to our participation of Christ and his benefits, but a conviction of our need, a sense of their worth, and a willingness to receive them in the ap- pointed way ; that is, freely, and as matter of pure grace." J According to this dialogue, Theron, in order to his partici- pation of the righteousness of Christ, has no occasion for any righteousness of his own, yea, none but such " as the Samari- tan woman and Zaccheus the publican possessed; or such as the Philippian jailor and the profligate Corinthians might boucii." He is divested of every qualification but extreme indigence, guilt, and unworthiness ; of every recommendation but that of extreme wretchedness: and not our own duty and obedience, but Christ's suffering and Christ's obedience, are declared to be the terms. Thus it would seem the nail is thoroughly driven, and no room left for any reserve. But, then, we must carefully remember, that though Theron is di- vested of all righteousness of his own, of every qualification and every recommendation, he must yet be well provided with requisites, even such as may embolden him to make the appro- priation, which is declared to be essential to faith. Here for distinction's sake, I am obliged to call the sovereign cure sent from heaven to relieve the guilty, by the name of the sole requisite. And I do it with the more pleasure,, that it so readily calls to mind that significant saying of Jesus, One thing is needful. Now I beg leave to make a few remarks. t Vol. 2, pp. 336, 337. t Vol. 3, p. 239. 21* 246 LETTERS ON [LET. V. Theron, as guilty and unworthy, as destitute of righteous- ness, of every qualification and recommendation, is perfectly on a level with all his fellow creatures, and can see no differ- ence whatsoever betwixt himself and those who shall eternally perish. Thus, indeed, the gospel considers whom it relieves ; thus all who are relieved consider themselves, Avhen they are first comforted by it, or when they believe it : and the gospel, when it first speaks relief to them, intimates no difference betwixt them and others. On the other hand, Theron, as fur- nished with his requisite, must perceive a manifest difference betwixt himself and others ; such a difTerence as gives all the promises a peculiar direction to him, and such others as are, I must not say qualified here, but furnished with the proper requisites as he is; such a difterence as may encourage him to consider himselfasa friend ofGod, and an heirof eternal life, and so affirm what is accounted essential to faith. The faith, then, by which Theron is justified, must be the persuasion of the reality of this difference. Though the apostles declared every one to be born of God, and to have eternal life, who believed that Jesus is the Christ ; yet that ancient truth is now considered among us modern Christians as a very insipid tale : we have come the length to say gravely, we see not what comfort or benefit can be derived from it. According to what is now imagined, the first Christians, when they be- lieved the truth, wanted the very essence of faith ; and beyond all peradventure they Avanted what is now called so. For what else is the essence of modern faith, but mere self-conceit, maintained with a high hand, and dignified under many sacred names, as the leading principle of religion ? But the essence of their faith was the eternal God : This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. Aspasio, I think, will agree with me in saying, that without faith it is impossible to please God, or that nothing is well pleas- ing to God about any man till he believes. And I am ready to agree with him in maintaining, that the proper scriptural faith cannot be where any thing essential to it is wanting ; and the Scripture will keep us both in countenance, if we should affirm that no man, before he believes, can have any ground of hope but what is fictitious and vain. Now Theron does not arrive at the faith taught him by Aspasio, till toward the tatter end of Dialogue 16, and scarcely then. For past the middle of it, after many reasonings against the appropriation he is exhorted to make, he still anxiously says, " My soul is in jeopardy," p. 293. And all LET. v.] THERON AND A3PASI0. 247 that we can hear from him at last, is much liker the lang-uagc of a fond, selfish presumption, not sufficiently assured, than of that boldness and confidence, whicli so well becomes a man affirming a Divine truth, wherein his own pride is no way flattered : pages 305, 306. " May I then believe — that — all — are — mine'.^" follows a modest complaint of remissness and inactivity; then, p. 306, "O! that I may arise, and with the Divine assistance, shake off this stupor of unbelief?" He is very willing to believe, that he is a gracious person, but his confidence fails him; and a considerable part of Aspasio's reasoning with him is to the same purpose, as if he were com- forting the lady described in these well-known lines: '■ Tiuo' hopes of coiitiiuliction oft .she'll say, 31ethiiiks! I look so wretchedly to-day!" He often compliments and encourages him upon his com- plaints, extracting thence some hopeful sign or other ; where- as, an apostle would have enforced them, and given him some broader foundation for them ; would have declared the Divine truth, which respects no man's person ; and if he gave not credit to it, instead of sympathizing with him, declared the judgment of God against him. But whatever he called faith, I think we are not led to consider Theron as having arrived at his faith, till the period above pointed at. He indeed says, not far from the end of Dialogue 15, p. 256, " I am ready to declare, in the language of Agrippa, almost thou persuadest me to commence a believer." And at the very end of that dialogue, he aims strongly at it. But as he cannot be said to profess the faith while he persists disputing against it, we cannot well look on him as a believer, till toward the close of Dialogue 16, where his objections grow languid ; and, then, though we cannot say he is fully persuaded, yet we may say according to the popular style, he desires to believe. If, then, I am allowed to say, that faith is the entrance into the Christian religion, and that there can be no true piety nor good hope but what follows upon it, I must at the same time be allowed to express some surprise at finding Theron in very hopeful circumstances, while he is yet an unbeliever, so can- not with any propriety be called a Christian. For Aspasio often congratulates him on the happy change he perceives in his condhion ; and while Theron cannot be brought to believe, Aspasio beholds his title perfectly clear to every heavenly bless- ing. I see no way of accounting for this, unless we say, that Aspasio finds the unbelieving Theron furnished with every requisite fit to embolden him to claim, to accept, and to pes- 248 LETTERS ON [LET. V. sess ; or, in other words, lie plainly sees that Theron is a sin- cere penitent, and commenced a good and righteous man ; and, therefore, is surprised why he will not entertain a better opinion of himself, and put an end to his anxiety, by exerting the appropriating act of faith, or which is the same thing, by affirming with confidence the goodness of his title to life. I apprehend, that an expert preacher, who would lead me to hope for life by repentance in the natural way, might pursue his plan with much less embarrassment, by haranguing in the manner many have done on that passage of Ezekiel, which was considered in a former letter : / have no 'pleasure in the death of the wicked, but that the wicked turn from his ivay, and live. It is now time to take some notice of the requisites insisted for, in order that one's title to the blessing may appear; con- viction, &c. One must have seen little of the deceits of the popular ser- mons, if he has not perceived what large work is cut out for the pride of the devotee, in the doctrine about convictions of guilt. So many directions are given, such care and pains, and such exercises of mind are required, for attaining proper convictions that it is by no means to be wondered at, if the soul devoutly employed in these, should entertain some question like this : Whether the pains taken to find himself guilty, and the distinction he thereby acquires above the careless and pro- fane, may not go far to counterbalance all the guilt he comes in this way to be sensible of? Here, w^e may stop a little, and see what the Scripture teaches on this head. It will support us in saying, that sin and misery are inseparably connected ; that man is an object of mercy by that which constitutes him miserable, or fixes and ascertains his misery, whether that misery be presently felt in any intense degree or not. If two men are led to execu- tion for the same crime, the one overwhelmed in sorrow, and the other elevated to noisy mirth by strong drink, we justly reckon the condition of the latter to be fully as miserable as the former, and if mercy respects mere misery, wretchedness, and unworthiness, it will certainly as readily regard the insen- sible person as him who has the quickest feeling of what is before him : otherwise it behooved to regard the one as more worthy than his fellow ; which would be inconsistent with the nature of mercy, at least that of Divine mercy ; for wherever the least degree of worth appears, there the province of mercy ceases, and that of justice and equity takes place. LET. v.] TIIKROX AND ASl'ASIO. 249 Happy is it for men, that th(3 Deity does not consiJer our condition in the manner that we commonly do. Perhaps tho world never made a finer appearance as to all that is admired in it, than when the Divine compassion to the nations was manifested. The Roman power and laws had civilized the world; the Greeks had enlightened it with learning and wis- dom ; and the Jews diffused piety every where. Peace, with her many advantages prevailed, to render the life of men more agreeable. But how did it then appear in the eye of the Deity? Isaiah informs us: Darkness shall cover the earth, and ; gro^s darkness the people ; but the Lord shall arise, — and his glory shall be seen. Were we to take a summary view of the images used to describe the state of the world then, we should find it now considered under the no- tion of a great infirmary of sick, maimed, and bruised ; than under that of a vast and darksome dungeon, filled with crimi- nals in chains, ready for execution, ^ctions in Letter 2, As- pasio replies, in the beginning of Letter 3, thus : " Though all your letters give me pleasure, none was ever so highly pleasing as your last. I look upon it with the same secret joy, as a compassionate physician observes some re r^^/afowr- a'ble symptoms in the crisis of a beloved patient's distemper." What Theron says in Letter 9, is thus taken notice of by As- pasio, in Letter 10, (vol. 3, p. 149.) " When you mentioned the past indolence, and the present fervour of your prayers, I could not forbear reiterating my praises to God on your behalf *' This is a proof, my dear Theron, that you are going in the way everlasting,^' &c. Near the beginning of Letter 12, Aspasio addresses his friend thus: "Why this dejected ail- in your temper? Why ihose- pensive strokes in your letter? — Let me anticipate your reply, and make answer to myself — This gloom, I trust, is a sign of approaching day. — Another favourable presage is, that you take the direct and certain way to obtain substantial comfort. The righte- ousness of our Lord Jesus Christ, after which you inquire, al)out which you are solicitous, is a never failing spring of consolation." And near the end of the same letter, " This sorrow of which you complain, may be the seed of spiritual and eternal consolation." Here I cannot forbear wishing that Aspasio had rather rebuked Theron's solicitude, as an attempt to establish his own righteousness, in a new shape, rmder the deceitful notion of working his way toward that of (Jhrist. For it is the same thing, whether we talk of ob- taining righteousness by the law of Moses, by the light of nature, or by Christ, if any solicitude of ours be held needful to obtain it. Yet men have always been disposed to put the change upon themselves in this matter, by shifting words and names. As the instances occur more frequently, in the 15th and 16th I)ialof;ue2. Paraphrase, Malt, xxvii 44, TftP thicces also v/iich irere cnu-ijicd jritli hiyn, cast tlie siitnc in his teeth. Luke .'■ays, that only one of them did .>o. The other exercised a most extraordinary faith,* at a time when our Lord was deserted by God, mocked l)y men.ani handed upon a cros-; as tlie worst of m:i!ofaciors.'' The note is — * " It 1ms generally been tliought that this grace was LET. v.] TIIKRON AND ASPA3I0. 273 One thing" is very evident in this essay, that the autiior kibours much to possess our minds with an idea of the former life of the criminal, pardoned on the cross by Jesus, very dif- ferent from that given us by Luke, or any other of the evan- gelists. Whether Luke or he wrote with the best design, or the greatest regard for the honour of God and the good of man- kind, is a question proper to be considered by such as read them both. Were we left entirely to form no other notion of that criminal's character, but what arises to us from the words of Luke, we should think of him n<^ither more nor less, but that he was a thief. On the other hand, if we are disposed to form our notions of him from the essay, we shall conclude, that the infamous expression under which Luke sums up all he has to say of his character, denotes only a single blemish in one of the best of lives, long ago wiped off by repentance and amendment. The author of the essay, after noting Luke's words, says, p. 87, 88 : " He might for all of that, have been an early saint, and a very good man in the main, and have led a very good life in his former days, for the most part; he may, for any thing we are told, have been surprised through weakness, or tempted by want, to the crime he corn- begun in the thief, and raised to perfection all of a sudden, and on the present occa-sion too, when every circumstance concurred to hinder him from believing. Yet it is far from being certain, that either his faith or repentance were the fruits of this particular season. He vras acquainted with our Lord's character before he came to punishment, as is plain from the testimony he bare to his innocence. This man hath done nothing amiss. He may, therefore, have often heard our Lord preach in the course of his ministry, and may have seen many of his miracles ; and, from the consideration of both joined together, may have been solidly convinced that he was the Messiah. Nay, it is possible, that he may have been a good man, as well as a jjrofessed disciple of Christ. For his un- timely and misfortunate end might be occasioned by a single act of gross wickedness, of which he .'sincerely repented, and into which saints them- selves may fall, through the stiength of temptation, consistently with their being in a state of grace : wittiess David's adultery and murder. The thing I say is possible. And, therefore, those who encourage themselveH in sin from this example, as if it was an instance of a late-accepted re- pentance, proceed upon suppositions, which, though they may have existed, yet no man can be certain ; while in the meantime, the mattei, is of such undeniable importance, that it loudly demands the exclusion of every doubt. In this age of refinement on the gospel, we are not to be surpri.'^ed, if we soon hear our preachers of first note gravely remarking, that the honest thief well deserved to find mercy ; and that, in reference to the well-known parable, it was but natural and rational, that the good publican should go down to his house justified, rather than the wicked Pharisee. See the ingenious turn which this commentator gives to this parable. 274 LETTERS ON [LKT. V. mitted : and have met with his just condIe Jis this, Asp.isio has l)een embold- ened to addres.s the yet dilhdeiit Thevoii in the followin*^ manner: •' This you do, Tlieron : [^7// '<* Chriat;'] I know you do. Therefore, as surely as God is true, as certainly as (.j'od exists, they \thc blcssimrs'] are all your own. 1 would humbly, yet boldly, aji|)ly to my friend what t!ie jEtreat .Jehovah speaks by the prophet : Js J lire, saitli the Lord, thou shalt siirchj rluthr thrr irith than all, as uith an ornament, and hind them on thee as a bride dnth. I appeal to all perfections, for the truth of this sacred engagement; and let every one of my attributes witness against me, if I am worse than my word." Vol. 3, p. 305. 308 LETTERS ON [LET. V. elevate the popular preachers. And here, likewise, we plainly see, that their ground of acceptance with God, or first spring of good hope, is the very same with that of their anta- gonists, the fashionable preachers, to wit, the pious resolve we took notice of before. This is the key held forth on all hands, as powerful to open for men the gates of heaven, and shut those of hell. However, a devout wish is often allowed to serve in its stead. Moreover, the popular doctrine supposes, that unbelievers may be seriously engaged in praying for the Holy Spirit, to help them to faith, and exhorts them accordingly ; which is as absurd as to suppose that a man may be desirous of being influenced by the spirit of a truth, which, at present, he neither believes nor loves. For I reckon it must be granted, that no man loves the gospel before he believes it; and, likewise, that the Spirit of God acts as the soul, sense, or meaning of the words, wherein the gospel is delivered. Much has been said and WTitten in defence of supernatural grace, or the agency of the Divine Spirit influencing the hearts of men, in opposition to those reasoners who doubt of or deny any such influence : and many things have been said on this head, serving to give us false notions of the Divine grace and spirit. — This much the Scripture will support us in saying, that when any man is influenced by the Holy Spirit, some point of knowledge is conveyed to his mind ; he learns something of the truth of the gospel which he knew not before : or what he knew before, is seasonably brought to his remembrance ; or his mind is kept steady in the per- suasion of the known truth, his love to it cherished, and his hope enlivened. The apostles said, God hath given to us the spirit of power and of love, and of a sound [or sober] mind. So that, whatever they affirmed, whatever they prac- tised under the influence of the Holy Spirit, they could give a sober and solid reason for it. If they confidently declared their faith, they had the clearest evidence to produce ; if they fervently expressed their love, they had the most amiable objects to describe : if they joyfully made mention of their hope, they had the grandest enjoyments in prospect. The Holy Spirit is called the 'Spirit of truth, as also the Spirit of grace. He speaks and breathes only the grace and truth that came by Jesus Christ. When a man, then, comes to know the gospel, or to receive this Spirit, he thinks of no other grace but what appeared in Christ's tasting death for men ; no other truth, but what was manifest in Christ, the end of the law for righteousness. This differs not a little LKT. V.J THEKON AND ASPASIO. 300 from what the popular doctrine leads us to think of; namely, the truth of grace in the heart. When our systems describe faith to us, as a saving grace bestowed on us, by which we make use of Christ for salvation, are we not led to think of some grace necessary to our salvation, beside what appeared when Christ, by the grace of God, tasted death for the sins of men ? If we consider faith as appearing in the possession of it, we find the apostles accounting the influence of the Holy Spirit necessary to enable a man to make such a profession of the faith, as was to be admitted by Christians: No man call say that Jesus is the Lord, but by the Holy Ghost. As soon, then, as it appeared by any man's profession, that he had heard and believed what the apostles preached, it appeared at the same time that he was influenced by the Holy Spirit. There is no separating the agency of the Holy Spirit from the knovvledge of the truth. To know the truth is life eternal ; and this life is begun and supported by the Spirit of Christ. On the other hand, all w4io resist the truth, and do not admit its evidence, are expressly said to resist the Holy Ghost, We ought not, then, to imagine, with the popular preachers, that the gospel can in any respect be considered as a dead letter, or destitute of Divine power. For being the voice of God, it is unchangeably powerful to save all who believe it, and to destroy all who oppose it. Believers are said to grieve the Holy Spirit, when they neglect to hearken to the words of the gospel, and their consciences are answerably grieved, when they are brought to repentance. Jesus Christ, speakmg of the Spirit, says. When he, the Spirit of truth, is come, heunll guide you into all truth; for he shall not sjjcak of himself lie shall glorify me. And in another place, He shall teach you all things, and bring all things to your reinembrance, whaisoecer I have said unto you. When we hear one describing to us how he first ob- tained peace with God, if we find him taking pains to inform us of the influences of grace he felt in his heart, and the operations of the Spirit leading him on to conversion. We may safely say, This is a spirit that speaks of himself; this is not the true grace of God. So we can be at no loss to see what sort of conversion he has undergone. If we hear an- other telling us, that, after manifold pious labours, as he thought, he found that in them all he was only doing the abominable thing that God hates ; rhat he could never find true rest, till he heard that Christ, through the eternal Spirit, ofl^ered himself without spot to God ; wu may safely say, 310 LETTERS ON [LET. V. This man speaks by the influence of the Holy Ghost. And though we cannot speak to him in the style wherein Evan- gelista addresses Neophytus ; yet we may warrantably com- mend him to God, and to the word of his grace which he has professed ; assuring him, that that word is able to save him, if it abide in him, if he continue to love and obey it from the heart ; otherwise, he shall have his part with hypocrites and unbelievers: even as Jesus said to those Jews which believed on him. If ye continue in my icord, then are ye i?iy disciples indeed ; and ye shall know the truth, and the truth shall make yon free. But I must reserve what I have to say of the influence of the gospel on them that believe it to another letter. I MIGHT now consider Aspasio's use of similitudes in describing his faith ; and the rather, because people's minds are often more readily swayed by these, than by any other kind of reasoning. Not to be tedious, I shall only take some general notice of the shipwrecked mariner,, labouring hard to gain the wished for rock ;* and of the smnmer-house, to which the two friends found it necessary to betake themselves for shelter from the storm, as being sensible, that, otherwise, their knowing where it was could be of no service to them.f The popular preachers use many similitudes to the same purpose. They seem to forget that Christ is in heaven, and we on the earth, by their manner of urging us to take hold of, betake ourselves to him, and close with him. They represent Christ, indeed, as condescending greatly, and stoop- ing very far down; but still they leave distance enough to employ the utmost activity of the hearer. They seem to forget, that the only way wherein we can receive benefit from Christ, is by the report concerning him conveyed to our ears. And how shall we lay hold on a report but by holding it true? If we believe it not, we let it go for a falsehood. Besides, how can we lay hold on any truth till its evidence take hold on us ? I'hcir way of speaking does indeed proceed from a very natural principle in man's heart. They cannot understand how a guilty person can be justified without contributing something thereto. Paul supposes, that men professing Chris- tianity with their mouths, would be apt to say in their hearts, " Who shall ascend into Heaven ? (that is, to bring Christ down from above ;) or, Who shall descend into the deep? * Vol. 1, p. 207. t Vol. 3, p. 301. LET. v.] THERON AND ASPASIO. 311 (that is, to bring up Christ again from the dead;") that they would be apt to say in their hearts something importing, that Christ had not already come down from Heaven to fulfil all righteousness, or that he has not already ascended, in testi- mony of his having finished his work ; and so be ready still to cry for powers from above to help them to do something in this matter, be it called closing Avith Christ, or by any other name. In opposition to all this, the Apostle in the same place declares, that the word by which men are saved, is very nigh to every one who holds it true; yea, so nigh, that it is in the heart of him who believes it, and in the mouth of him who confesses it. He also tells us what that word is: " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved." Whenever our preachers find i he heart made mention of in any text, they immediately dream of heart-work. So in this text, they oppose the belief of the heart to some speculative faith, which they lodge in the head, or to the assent of the understanding: whereas, the Apostle states no such opposition, but only distinguishes be- twixt the confession of the mouth and the belief of the heart ; and supposes, w^hat very ordinarily happens, that what a mari confesses with his mouth, may differ from what he secretly says in his heart. Moreover, our preachers, in their use of similitudes, seem to forget that man is happy or miserable according to his knowledge, or what he is conscious of He is miserable, and filled with great perplexity, when he knows that he has sinned, and is persuaded that there is no losing of the connec- tion betwixt sin and its wages. He must, then, be crreatty relieved from his perplexity, Avhen he comes to know 'that he may be justified, and yet that connection remain in its full force. He, then, to whom this knowledge is conveyed, finds immediately a covert from the storm, and his feet set on a rock. His relief prevents all his endeavours. But if we should take these similitudes to refer to the Christian race, wherein all that believe are called to run ; then I own there is some propriety in them. He that believes, on hearing the voice of Christ saying, " It is I, be not afraid," will be ready to reply, " Lord what wilt thou have me to do 1 Bid me come unto thee upon the water ;" I am bound to give obedience at all hazards. If now we understand by the siorin the wrath that is to come, the believer, knowing that Christ hath done enough to deliver him from it, lovf 3 him, takes hold of him, or flies to him, in obeying his commands, 312 LETTERS ON [LET. V- and frequenting every mean of correspondence with him, according to tlie word that Jesus left with his disciples, while he should be absent from them : " If a man love me he will keep my words; and my Father will love him, and we Avill come unto him, and make our abode with him. Accordingly, we find Barnabas exhorted those at Antioch, in whom he saw the grace of God, that with purpose of heart they would cleave unto the Lord. The consequence of which was, they assembled together in the appointed church order, and denied themselves in sending relief to their brethren in Judea. Such were the acts of faith among those who were first called Christians. Here is room for every pious wish, purpose, and resolve, for the w^hole exercise of godliness both in mind and body. See what efiect the knowledge of Christ had on Paul, and what was his steady purpose: "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteous- ness, which is of the law% but that which is through the faith of Christ, the righteousness which is of God by faith : that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made comformable unto his death; if by any means I may attain unto the resurrection of the dead : not as though I had already attained, either were already perfect; but I follow after, if that I may appre- hend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press forward to the mark, for the prize of the high calling of God in Christ Jesus." Let us next observe what use the preachers make of the Scriptures in support of their acts of faith. — As Paul had reason to complain of many in his time who corrupted the word of God, so may we find many now who tarnish almost every text they breathe upon. And I am sorry to find Aspasio unwarily adopting their glosses in too many instances. In Dialogue IG, vol. 3, p. 277, he addresses his friend thus, " Since you are sensible of your impotence, beware of the con- trary extreme. Because you cannot by your own strength exercise faith, let not this occasion a tame resignation of your- self to infidelity. You must endeavour, diligently endeavour, to believe; and wait and pray for the Divine Spirit. Though LET. v.] THERON AND ASPASIO. 313 it is his office to testify of Christ, and bring near the Redeemer's righteousness; yet his influences are not to supersede, but to encourage our own efforts. " Work out your own salvation with fear and trembling ;" here is our duty : " for it is God that worketh in you both to will and to do ;'' here is our encouragement. And O ! what a glorious encouragement, to have the arms of omnipotence stretched out for our support and succour ! You was once, Theron, a zealous advocate for good works. Now you seem to have abandoned your clients. Remember, my dear friend, what our Lord Jesus Christ says, " This is the work of God," of all works most acceptable and most honourable to the Divine Majesty, "that you believe on him whom he hath sent." " Titer. The true belief according to your notion, Aspasio, is so refined and exalted a virtue, that I very much question whether I shall ever be able to attain it. " Asp. If you are unable to attain it, is the Lord unable to give it 1 Our sufficiency for this, and every good work, is not in ourselves, but in God. And to him difficulties are easy. Before him mountains are a plain. — You will please to remember, that sinners are said to believe, not through their own ability, but throught he aids of graced Is it not sur- prising, to see men daily finding fault with the Jewish teachers for interpreting the Old Testament in favour of justification by works, and yet at the same time gravely employed them- selves in thus commenting on the New? As there are two texts made mention of here, which are constantly used in ser- mons to the same purpose, we may take some particular notice of them. — Paul reminding the Philippians of the character of Jesus Christ, exhorts them thus, chap, ii, 12, " Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence ; work out your own salvation with fear and trembling. For it is God which worketh in you, both to will and to do of his good pleasure. Do all things without murmurings and disputings, that ye may be blameless and harmless, the sons of God, without rebuke," &c. The application of any words in this passage, to acts of faith in order to justification, is so foreign to the whole con- text, yea, to the whole epistle, that I am half ashamed to offer any confutation to it. Does not Paul consider them as having already experienced consolation in Christ, the comfort of love, and the fellowship of the Spirit ? Is he not commending their obedience to the gospel, and encouraging them to go 27 314 LETTERS ON [LET. V, forward as they had begun ? Was not that salvation whi ch comes by faith promoted in them, while their faith wrought by love ? While they grew in love, did they not enjoy more of the comfort thereof? While they grew in likeness of temper to Christ, did not their consolation by him abound ? Paul tells them that their patient obedience was to them an evident token of salvation, and that of God, as well as of per- dition to their adversaries. And he animates them to stead- fastness, by the same argument that gave birth to their obedi- ence ; " For it is God which worketh in you, both to will and to do," (uT£p TTjf evioKiai) because of the good pleasure ; because he is well pleased in his beloved Son. This is the grand persuasive to obedience so often urged in the New Testa- ment, now in more copious, than in more concise terms. — Thus, the same Apostle prays for the Thessalonians, whose faith already grew exceedingly, and whose charity abounded, that God ivould fulfil among them "all the good pleasure of goodness, and the work of faith with power." — The work or effect of faith resembles the good pleasure of Divine goodness which is revealed and believed. So the Apostle prays, that the grand argument might ever be present with them and have its full effect among them ; that, like what they believed, they might be full of all goodness, abounding in the fruits of righteousness. By this argument God worketh in them that believe, both to will and to do, not anything in order to justification, but all those things wherein their salvation consists, and is evidenced. The Apostle, taking notice of the worksof love among the Hebrews, says, "But beloved, we are persuaded better things of you, and things that accompany salvation." Better than what ? even better than the highest things that could be talked of in the way of illumination, which might take place, and yet not accompany salvation ; yea, which might be experi- enced by those who might, notwithstanding, fall away irre- coverably. Moreover, in the beginning of the Epistle to the Philippians, Paul declares himself confident, that he who had already begun a good work in them, would perform it until the day of Jesus Christ. As these words are constantly used in sermons to the same purpose as those in chap, ii, it may be proper to quote the passage; chap, i, 3', to 9, " 1 thank my God upon every remembrance of you, (always in every prayer of mine for you all, making request with joy,) for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you, LET. v.] THERON AND ASPASIO. 315 will perform it until the day of Jesus Christ; even as it is meet for me to think this of you all, because I have you in my heart, inasmuch, as both in my bonds and in the defence and confirmation of the gospel, ye are all partakers of my grace. For God is my record, how greatly I long after you all, in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more," &c. Hence it is evident, that the good work begun in them was the work of that charity, which never faileth, appearing among them, not m word and in tongue, but in deed and in truth, in their libe- ral and constant ^^Koivcovia) fellowship or contribution for the gospel; and more especially in their care of the Apostle himself, who was then a prisoner for its sake, and at a great distance from them. So he prays that their love might still abound. Where this work or effect of faith, this ministering love appears, there, we may say, the grace of God is bestowed on men ; " We do you to wit of the grace of God bestowed on the churches of Macedonia, how that," &c. Where this saving grace appears, there we may say the grace of God is known in truth ; even the grace that appeared in Christ's death. Did we attend more to the Scriptures, we should give less heed to what we hear in sermons about saving grace. Let us now consider the other text mentioned by Aspasio, John vi, 28 — 30. The Jews inquired, " What shall we do, that we may work the works of God?'' Jesus answered, and said unto them, " This is the work of God, that ye believe on him whom he hath sent." The Jews were plainly inquiring how they might be qualified to do the works God, require in his law, in order to justification. The answer of Jesus plainly imports, that they would become possessed of the whole work God required, in knowing that God sent him to work it, without their working less or more. For if we could sepa- rate from believing, the idea of some confused laborious exer- cise, which has been aflixed to it, the answer of Jesus would readily sound thus to us: This is the work of God, to know that he hath sent me to work it.* His answer was, at least, * If common prejudices have hindered some from attending to the natural and easy sense here given of Christ's memorable answer to the Jews, about the ground of acce^jtance with God, it might at least be expected, that a tender regard to the Scriptures should have led them to consider it as a difficult text, which they did not well understand ; rather than to give it a meaning quite opposite to the whole tenor of his dis- course ou that occaijiou, yea, of all his other discourses ; and also tlxe 316 LETTERS ON [LET. V. better understood by the Jews than it is commonly amoni^ us. They had no notion of any ditficuhy in believing^ what they understood ; but they did not understand who Jesus was, nor what he was working. So their reply to Jesus is thus set before us, in v. 30, " They said, therefore, unto him, What sign showest thou then, that we may see and believe thee ? what dost thou work ?" Accordingly, the whole reasoning at large turns on, who he was, and what he was to work. — The case was, our jargon about acts of faith was not then invented. And it would still appear as ridiculous as ever on any subject but religion. If a friend of mine should see me cheerful, on hearing something new, and I should tell him I was comforted by an act of faith, would he not say I trifled with him, and readily ask what good news I had heard, that he might partake in my satisfaction ? Faith, with its effects, is in Scripture often signified by one expression, and accordingly connected with salvation ; as when it is said *' Whosoever shall call on the name of the Lord shall be saved." Now, though we cannot say that a believer is saved on account of his prayers, yet we may safely say, that he is saved on account of what he believes, and by which he is encouraged to pray. It is easy to see love and hope expressed in all the prayers of faith recorded in the Scripture; yet it would be absurd to infer from thence, that prayer, love, and hope, or any other effect of that know- ledge which is faith, are requisites in order to justification ; for if we agree w^ith the apostles, Ave must still maintain, that justification comes by faith and not by works, not by any thing we do in obedience to any law whatsoever. The observation just now m.ade, contains the substance of what I have to say against the use the popular doctrine makes of the Scripture, in describing faith. The Scripture uses several expressions equivalent to believing, and several others which include and presuppose faith, and so describe it with its effects. It is not my business to distinguish these expressions in the many passages where they occur ; but this much may be said in the general, that if by any of them more writings of his apostles, who certainly understood his doctrine better than any modern commentator. Does not Paul say, To him that w&rkcth not, but bclievetk on him that just ifieth the ungodly, his faith is counted for righteousness ? Yea, does he not constantly oppose faith to works, to all works whatsoever, in this matter? Is it then a tair way of reconciling the Scriptures to talk to us of some ambiguous work, exerted by the human mind, in the matter of justification? Let us either have works properly so called, or no works at all. LET. v.] TIIIRON AND ASPASIO. 317 be understood than the simple knowledge or persuasion of the truth, then something more than faith is understood, some- thing more than is necessary to justification. The Scripture points forth the common misery of men by various images, as of thirst, hunger, nakedness, &c. It describes them as labouring, heavy laden, blind, weak, &c. Many preachers are fond to extract, out of one or other of these expressions, some distinguishing qualification, to which they may apply the promises ; especially, if they can find any of these expressions likewise used in Scripture, to point forth the fervency of love, wherewith the promise of bless- edness is indeed connected. For instance, the common un- happiness of men occasioned by sin, is set forth under the notion o( thirst. All men are labouring to find something to quench this, some one way, some another. If the popular preachers find men disposed to quench it, in following their directions, they freely apply the promises to them, and pro- nounce them blessed. And they suppose they are encour- aged so to do, because Jesus says, " Blessed are they which do hunger and thirst after righteousness." Whereas, those spoken of by Jesus, are plainly classed with the meek, the merciful, the pure in heart, and sufferers for his sake, whose reward in Heaven is great. The thirst, then, which Jesus here speaks of, is no other than the noble purpose expressed by Paul, which was formerly cited from Philippians, chap, iii. We cannot, then, imitate our preachers here, without manifestly punning on the Scripture. The popular doctrine takes the promises made to those who believe and obey the gospel, and applies them to such as are carefully acquiring the requisites to faith ; such as, Rev. iii, 20, " Behold I stand at the door and knock ; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Now, Jesus, the great shepherd, distinguishes his sheep from others, by their hearing his voice and following him. And (Luke xii, 33 — 37,) calling his disciples to lay up their treasure in heaven, by giving to the poor, he adds, "let your loins be girded about, and your lights burning ; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the Lord, when he cometh, shall find watching. Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them." In- stead of all this, the preachers incline to talk to us about 27* 318 LETTERS ON* [LET. V. some "opening of the door of the heart," which neither they nor their hearers well understand, and which neither benefits the opener nor any body else. If the Scripture point forth the freedom of Divine grace, to the setting aside of all human distinctions, in such lan- guage as this, If any man will come after me ; — If any man will be my disciple ; — Let him that heareth say, Come; — And let him that is athirst come ; and whosoever will, let him take of the water of life freely ; our preachers immedi- ately put an emphasis of their own, a very impertinent one too, on the expression will,* and, accordingly, go about to limit the Divine grace to the better disposed part of mankind. But it would be endless to trace them in all their glosses on the sacred Scripture. In a word, when they read the various effects of faith recorded in Scripture, they persuade their hearers to labour to attain some shadow of these in their hearts, and then to work out faith as a prop to them all. — They lead men to begin their fabric at the top, and proceed building downward to the foundation. And, indeed, the more seriously we consider the popular doctrine, we shall find the more reason to conclude it to be a castle in the air. Yet, reflecting how readily their glosses are adopted in the Dialogues, I am content to consider a few more of them. If the Scripture describe believers as pilgrims and strangers on the earth, as running the Christian race, denying them- selves for the sake of the heavenly inheritance, and, accord- ingly, flying for refuge to lay hold upon the hope set before them ; our preachers, ever mindful of their acts of faith, are ready to exhort us to put forth the acts of flying to Christ, and laying hold on him, in order to our justification. If Barnabas exhorts those in whom he saw the grace of God, with pur- pose of heart to cleave unto the Lord, after the example of the believers who were said to be added to the Lord, when they ^ The deceit and falsehood of all such gIosf=e.s on the Scripture will readily appear to ns, if we can only attend to the meaning of one plain passage, wherein Jesus addresses the woman of Samaria thus : If thou knewest tlic gift of God, and who it is that saith to thee. Give mc to drink ; thou wouldst have asked of him, and lie xcoidd have given thee living water. The knowledge here spoken of is saving faith. And this knowledge, which was never yet acquired hy human endeavours, never yet sought, or in the remotest manner wished for by any unbeliever, is the only spring of all willing, wishing, desiring, asking", of eveiy motion of the heart that is agreeable to God, and attended with a sense of his favour. This knowledge influencing the inind. is, in Scripture, called tl:e vcw heart, the right spirit, new viun, tic. i LET. v.] TIIERON AND ASPASIO. 319 were added to the society of his disciples, keeping his com- mands? then we are told; that justifying faith is cleaving to Christ. Aspasio says, (vol. 2, p. 68,) " Faith is styled a receiving of Christ : As many as received him, to them gave he power, or granted the privilege, to become the sons of God." He might have likewise quoted the words immedi- ately following, even to them that believe on his name. If, then, Aspasio means no more by receiving but believing, I am ready to agree with him ; for I can easily understand how a man may be said to receive a testimony, when he admits the truth of it ; or how he refuses it, when he rejects it as false. But Aspasio tells us in this page, that it is the office of faith, "to take and use the inestimable gift." If in this, or any other part of the New Testament, more be meant by receiving Christ, than by knowing him, or believing on him, then I am ready to show, that more than faith is meant, namely, faith with its fruits and effects. In the next page, Aspasio saj^s, "Faith is represented as laying hold on God our Saviour, leaning upon our Beloved, cleaving to the Lord." It is somewhat strange to find des- criptions of faith, drawn to us from passages where there is not the least mention of it. The first of these three acts of faith, refers to Is. xxvii, 5, " Let him take hold of my strength, that he may make peace with me." Aspasio ought, before he made use of this text, first to have inquired, of whom spcaketh the prophet this 1 of himself, or of some other man ? For the context, as it stands in our English Bible, seems to point rather to the Messiah than to any other. The words immediately following are, '• And he shall make peace with me. He shall cause them that come of Jacob to take root : Israel shall blossom and bud," &c. — The second refers to Cant, viii, 5, " Who is this that cometh up from the wilder- ness, leaning upon her beloved ?" The use made of this text needs, I think, no remark. — The third refers to the exhorta- tion of Barnabas to the believers at Antioch, which we have considered already. Thus, the whole Bible has been ran- sacked for almost every expression of activity, in order to des- cribe that faith, which yet is said "not to contribute its quota," or to do nothing toward our justification. Was ever any sub- ject so deeply buried in ambiguity as this ! But the ambiguity seems most difficult to be shaken off from those expressions which point more directly to the opera- tions of the mind, and have least of the metaphor in them, as trusting, relying, &c. All these expressions have respect to the goodness and excellency of what is believed, and serve to 320 LETTERS ON [LET. V. express our attachment to it on that account. For let me be ever so firmly persuaded of bad 'news ; this persuasion or faith may well be the foundation of grief, fear, aversion, &c. ; but it can never be the foundation of trust, joyful expectation, or reliance. If a testimony persuades me of the reality of excel- lent things, utterly unkno\vn to me before, and assures me of good things to come ; this persuasion or faith may justly be called, the substance of things hoped for, the evidence of things not seen. It may be called the e'Xeyxof, the argument, evidence, proof, or conviction of invisible things ; and the wo^ao-^r, the substantial ground, or solid foundation of hope. The faith of the gospel is, indeed, the basis of trust, courage, confidence, boasting, and glorying ; the centre of esteem, desire, gratitude, and love. It is the foundation and centre of every vigorous and every kindly aflection of the mind, of every happy and every grateful sentiment. So soon as men believe the truth, hope is the benefit they receive by it. And love or grateful affection immediately becomes their natural propensity toward what gives them happiness, as well as their indispensably commanded duty. All this is agreeable to the Scripture, which, speaking of the revealed character of God, says, Psal. ix, 10, Thei/ that k7iow thy name will put their trust i?i thee ; even as the natural knowledge of God in the mind of unbelievers, fills them with fear, distrust, and alienation. If one approaching to a frozen lake or river, over which he has occasion to pass, tells me, that he has been assured by good information, that the ice was sufficiently strong to support him, and yet, after all, proves timorous, and averse to make the trial, by ventur- ing his person freely upon it, I plainly perceive he has no faith in the report he heard ; because he does not trust in it ; or, which is the same thing, he cannot trust, rely, confide in, or venture himself on the ice. Accordingly, if one tells me, that he believes the gospel, and yet proves averse to risk his interest or reputation in the world for the sake of it, I immediately perceive, that, whatever he speaks with his mouth, he does not in his heart believe the gospel, because he puts no trust in it. Paul directs Timothy to give the following charge to such rich men as professed to believe the gospel. " Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who givethus richly all things to enjoy ; that they do good, that they be rich in good works, ready to distribute, willing to communicate ; laying up in store for themselves a good foundation against the time to LET. v.] TIIERON' AND ASPASIO. 321 come, that they may lay hold on eternal life." From this, and many like passages, we may easily see what the Scrip- ture means by trusting, relying, leaning, waiting, cleaving to, laying hold on, and many other expressions, which our popu- lar preachers, as averse to the self-denied obedience, as to the simple belief of the truth, have thought fit to press into their service for describing their acts of faith. If we would give a summary description of their faith, we must say, it is a wish, or a guess, or a mixture of both; or, still more comprehen- sively, it is anything, every thing, or nothing. Perhaps it has been to relieve his brethren out of their perplexity and confusion about faith, that Mr. Jones, in his late exposition of the church catechism, has generously coined a new distinction, and acquainted his readers, that "faith and belief are two very difierent principles." ii his brethren would only adopt this distinction, w^e might, in all time coming, be at no loss to distinguish betwixt actors of faith and believers of the gospel. The dexterity of our popular preachers, in handling the Scriptures about faith, to hide from our eyes the saving truth, and its genuine effects, bears no small resemblance to the critical skill exercised by a more fashionable sort of preachers, to rob us of the truth itself, and show us that all the passages which speak of the redemption of men by Jesus Christ, have really very little or no meaning at all. Such words as these, either in Greek or English, £« en vntpiravTuv aTTEOnvcv, apa hi Trnvrts aTTcdai^ov^ If ont died for all, then all have died, would to common understandhigs, import the same as. If one hath suffered or been punished for all, then all in effect have suf- fered, or been punished ; or, to take in the idea of debt, if one hath made full payment for twenty insolvent debtors, then the twenty have made payment. Here the idea of vicarious suffering, or vicarious payment, would readily present itself to vulgar minds. But our doctors of refined genius, and skilled in criticism, are ready to it 11 us, that no such idea must be entertained, either from tlii? or a thousand other passages to the same purpose. For why, the word vicarious is not to be found in the whole Scripture. And, if it were to be found, we may be sure they would next tell us, that \acarious suffering did by no means import one's suffer- ing instead of another. If the Scripture describe the sufferings of Christ, by all the expressions used to describe the sufferings of those who are marked out as objects of the Divine displeasure ; if it 322 LKTTERS ON [LET. V. point him forth as bearing iniquity, smitten of God, put to grief by him, forsaken of him, having his face hid from him, wounded and bruised by him, and receiving the cup of mortal sorrow from him ; if it speak of him as bearing sins his own self in his own body, of iniquity being laid on him, and of his suffering for sins, the just for the unjust : our doctors are ready to tell us, that his suffering thus for men does by no means import his being punished for them ; and that there is a great difference between suffering pain for sin, and being punished for it. Now, though some learned gentleman should suffer pain in the next world for perverting the Scriptures in this, who, but people of a vulgar way of thinking, would imagine, that thereby they were punished for it; perhaps it might appear in some third world, that they were only suffering pain, and not punishment. Yea, though it should appear that they were to suffer forever, the question might remain, whether or not they were punished 1 In like manner, though the Scripture speak of one redeeming many from the curse of the law by being made a curse for them, we cannot, accord- ing to the mind of our doctors, say, that the curse of the law imports the wrath of God, the punishment of sin, or the reverse of his blessing. Yea, it would seem, that, to please them, we must say, that neither the curse nor the blessing of God import, either his inflicting punishment on men, or his imparting happiness to them. In short, if we would enter into the spirit of their writings, or read them Avith any satis- faction, we must have a new dictionary for all the notable words of the New Testament. But stay, it will be said, better have a very perplexed meaning, or even none at all to the Scriptures, than a bad one; and that these gentlemen critics are all along influenced by the best of motives, a concern for the Divine character, the quiet of men's consciences, and the honour of reason. Well, how does this appear ? They would have us to under- stand from reason, and revelation, at any rate, must agree, that God is, to a certain degree, merciful as well as just; that is, disposed to pardon less sins, and to punish greater ones ; or to pardon the less and punish the more guilty offenders: that as all men are acknowledged to be sinners, if all sins were punished, there would be no room for mercy; and if all sins were pardoned, there would be no room for justice to appear : therefore, that both these divine perfections may appear, it is necessary that the one occasionally give place to the other, according as what wise men judge proper objects LET. v.] THERON AND ASPASIO. 323 for either present themselves. " For a good and merciful being must, as such, pardon some offences. And when a man by repentance ceases to be what he was, viz. an object of punishment, and becomes what he ought to be, viz. a good man ; surely such a one is an object of mercy. Are not men to be encouraged to repent, as well as to be deterred from offending? Let the presumptuous and obstinate suffer." Here, for once, I am ready to agree with our monopolizers of reason, in affirming, that such a penitent as is here de- scribed shall never be miserable, yea, shall never die; and I have the Divine oath to support me in this affirmation. But I have been told, w'hat I presume most individuals, not excepting our reasoners, incline to think for their own sakes, that there is no man so bad but he has some good quality, and no man so good but he has some bad one. Therefore, methinks, the half just and half merciful being above described, who cannot show mercy without setting aside justice, nor justice without suspending the exercise of mercy, ought, in order to show these two half perfections to all the proper objects, first to punish every one for all his bad actions, and then reward him for the remainder of good ones. But, then, if there should be found any among mankind, who find themselves destitute of every recommendation to the Divine favour, such I apprehend would be glad to hear of a greater God than this ; and who, being less limited in the exercise of his mercy, might be capable of showing compas- sion to those who have no good qualities at all. These gentlemen are at a great deal of pains to show us from the Scriptures, what we had known though they had never been written, viz. that God is essentially kind to the righteous, and averse to the wicked. But they will not allow us to say, that by an atonement God is placated or appeased for sin ; though the Scripture declares him to be pacified for sin, and that his anger is turned away from the same person against whom he was wroth ; and though it clearly shows, in all this, that with God there is no variable- ness, neither shadow of turning. They tell us, that " guilt is personal, and cannot, therefore, be transferred or imputed to the innocent. And to punish the innocent for the guilty, is as incompatable with justice as with mercy or goodness. The innocent person may be willing to suffer for the guilty ; but is it, therefore, just to punish him? Volenti nulla inju- ria— true ; he has no right to complain ; but have you a right to punish him because he will not complain ?"* * See Monthly Review, for June, 175G. 324 LETTERS ON [LET. V. Thus men reason about the Deity as about their fellow : Have YOU a rigid — / They can think of the Most High as obliged with them to love his neighbour as himself! Let them declare if they can who is the neighbour of the Deity ! He gave no right to the judges, or even kings of Israel, to punish the childien for the parents' crimes; but he claimed it as his o\\m right, and held it thus, " All souls are mine, as the soul of the lather, so also the soul of the son is mine. Hath not the potter power over the clay 1 and, who art thou, Oman, that repliest against God !" And now, when they are combating the apostolic account of Christ's death, in their replying against God : this perhaps may lead some, who have received the doctrine of atonement by tradition from the first reformers, and reverenced it as the good old cause, to consider seriously on what footing they hold it : and, accord- ingly, may draw offtheir attention from the laboured descrip- tions of faith, by which that doctrine is daily undermined. No religious controversy can turn upon a more interesting hinge than. Is there an atonement or not? And such teachers as profess regard to it, will be much better employ- ed in satisfying themselves and others that they hold it on good ground, than in giving out ambiguous descriptions of heart-work. Besides, they have this advantage above its ancient friends, that they have adversaries to deal with, who profess readiness to join with them in appealing to the Scrip- tures. Our Christian opposers of the atonement say, " CTod was always good, merciful, just, kind. Christ did not cause or make these attributes." Thus, they insinuate, as if the ii'iends of the atonement maintained, that it made some change in the Deity, or gave birth to some new Divine attributes ; or, in other words, that the Deity began to exist about the beginning of the Christian eera. Paul, speaking of the ex- hibition of Christ, be it for an atonement, or in any other character, assigns this as the great end of it, " That God MIGHT BE JUST, and the justifier of him which believeth in Jesus." Can these gentlemen imagine, that Paul thought the Deity less just, or less in any attribute, before this exhi- bition, than after ? or, how came they to imagine that any friend of the atonement ever thought so ? They allow that Christ died ; but they have not yet satis- fied us, how a person perfect in every virtue, without any stain of sin, came to endure the severest sufferings, even mortal sorrow, from the hand of God, and to be delivered, by his determinate counsel, to suffer a painful and ignominious LLT. v.] TIIERON AND ASPASIO. 325 death from the hands of men. They tell us, indeed, that "the prophecies concerning the Messiah could not other- wise be fulfilled." But this does not mend the matter in the least. This is only such an apology as a Pagan would make for his Jupiter, That he was obliged to act as he did, for so it was written in the book of fate. But in this case we must inquire, how it came thus to be written in the book of fate, and who wrote it there ? If there be a God who governs the world, he must be invariably just. It is incum- bent, then, upon those who zealously assert the Divine justice, and will not allow it to be consistent therewith to punish the innocent, to show how it became God to make a righteous person suffer pain, and to continue his suffer- ings, while praying most earnestly, that if it were possible, or consistent with his will, they might pass from him ; and I may add, how it became God to make him suffer, what, to all observers, bare the appearance of punishment ; yea, what appeared to be so by his own lamenting cry on the cross, " My God, my God, why hast thou forsaken me ?" Though the gentlemen of this class may not be fully agreed about the adapting of every part of Scripture to their scheme of redemption ; yet he who would have his mind quite dis- entangled from all notions of the necessity of atonement or vicarious punishment, that he may stand before his Maker on the footing of a good man, who has ceased to be an object of punishment, and all this without running the risk of the odious name of an infidel, may with great satisfaction read Dr. Sykes, whom I choose the rather to mention, as he is latest on the field, and has consulted the Scriptures in a par- ticular manner on this subject. This gentleman says, " Punishment for sin is certainly a proper method of deterring men from sin. But where is Christ ever said to be jmnished '( where is he said to suffer vicarious punishment ? Now, if Christ be never said to be punished, or to be punished for others; that doctrine can never be said to be a Scripture doctrine, which is not to be expressed in Scripture words. All that is here contended for, is, that the Scriptures never say that God infiictvd pu?iish^ meni, or even sufferings on Christ, in order to, or with a view o{ deterring men from sin.^^ Now, it would be to no purpose to remind this writer of the words of Jesus, "Weep not for me, but weep for your- selves, and for your children; for if they do these things in a green tree, what shall be done in the dry?" For why, the word deter is not to be found in all this passage. And, 28 326 LETTERS ON [LET. Y, though it can easily be proved, that by the green tree and the dry, the Jews understood the righteous and the wicked, down from Ezekiel's time; yet, there is no express mention made of an innocent person here ; and though there were, the Doctor is ready to show the reasoning of Jesus concern- inn^ the green tree and the dry, to be very improper and in- conclusive, by the following argument : " And, indeed, it would seem a strange method of proceeding, to punish, or to make an innocent man suffer, in order to deter sinners from sin. It is not agreeable to the common notions of either punishment or justice. And, perhaps, the direct contrary to what is usually inferred, may with equal justice be inferred, viz. that God's punishing an innocent person, implies his displeasure with innocency, or else that he acts arbitrarily, without regard to either right or wrong." The apostles and first Christians were, indeed, so far of the Doctor's mind, that they considered the death of Christ as a very strange and uncommon event. They never heard of the like before, and they well knew they would never see the like again. Yea, they represent it as that which would be matter of wonder and praise eternally in the mansions of the blessed. For here they beheld that miracle which the Doctor has no notion of, the perfection of justice and the perfection of mercy shining together; and instead of impairing or darkening, illustrating each other. So that while they marvelled at this grand event, they were far from deducing his inference. So true is it, that what proves rich food to some, is poison to others ; or, to use the apostolic phrase, what proves the savour of life to some, proves the savour of death to others. Meanwhile 1 willingly join our author in opposing those who " have asserted and maintained, that it was Christ who rendered repentance of the efficacy which it has;" or rather, which they have falsely ascribed to it, through their igno- rance of, and disaffection to both repentance and the atonement. It is meet that the arts of these trimmers should be exposed by both the friends and the enemies of the atonement. Accord- ingly our author's question is very pertinent, " How often does the expression occur of God's sending his Son; and is there once intimated any such effect as the making our repen- tance accepted unto everlasting life, either by his life or death? Surely no fnend to the atonement will offer to affirm, that any such intimation is made. All itstiue fritnds will readily join in affirming, that Christ cam.e to render impeni- tent sinners accepted unto everlasting life by the Avorks which he himself wrought ; and thus, by the discovery of preventing LET. v.] TIIERON AND ASPASIO. 327 goodness, to lead them to repentance. But, then, it will be said, this does not agree with our natural notions. And our author is ready to maintain, that, " as to revelation, there is not one single text but what agrees with our natural notions." Here one may be ready to inquire, what do the enemies of the atonement mean by their natural notions? Not to dip far into this question at present, methinks we may have a view of some notions very natural to them from one of their number, who is much respected by his fellows, I mean the author of The Church of England, Tried by Herself, who calls himself ♦> conducted by the popular doctrine. The question, tlien, will still remain, How is faith obtain- ed ? This I would answer by putting another question, How have the mo.st remarkable discoveries that have served most 332 LETTERS ON [LET. V. for til e accommodation of human life been obtained? Has not that Providence, which continually watches over the life of man, prevented human skill and industry in giving- the first hint of these? I have been told, that the polar direc- tion of the magnet obtruded itself on the first discoverer, when he Vv'as in quest of no such thing-, being occupied in some very different inquiry. Do we not owe our knowledge of the salutary virtue of the Jesuit's bark, and many other medicines, to the Divine Providence preventing human saga- city? Has not the chymist been often surprised with useful discoveries when at his wit's end, and when he thought all his labour and expense lost ? If, then, it evidently appears, by the frequent and remarka- ble escapes and deliverances of unwary men, by the daily preservation of all, and the many unexpected comforts pro- vided for their lives that God hath not left him without wit- ness, even in the common course of nature, must we not think, that, in the distribution of supernatural favours, it well becomes Divine grace to appear in a distinguished manner ? There it is meet that the arm of the Lord should be revealed. Accordingly, Jesus siid to Nicodemus, " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goelh ; so is every one that is born of the Spirit." No man can account for his being privileged with the knowledge of the simple truth, while he observes many of quicker understanding than him- self remaining in their opposition to it. But he can giv^e a very good account of what comforts him. He has in readi- ness a solid and sober reason to give for his hope ; even as he who has providentially been surprised with some valuable discovery in any branch of art, cannot tell v/hy he was the first discoverer, but he can give a good reason for his subse- quent practice founded upon it, as having a clear notion of Avhat has been discovered to him. Paul; in his Epistle to the Romans, toward the close of chap. X, informs us how faith comes. He tells us, li comes by hearing, and hearing hy the word of God. He then leads ns to observe, what in fact took place among Jews and Gen- tiles, as to the belief of the gospel, that many of the latter, who were living in the grossest ignorance of God, readily came to the knowledge of it ; while the bulk of the former, notwithstanding their many and great advantages, continued in their opposition. As many questions might arise in the minds of men about the surprising event, the Apostle pre- vents, and silences them, by the only answer that could LET. v.] THEROX AND ASPASIO. 333 be given to them. He examines if any reason or excuse for the unbelief of the Jews, could be drawn from their labour- ing under any disadvantage or incapacity in comparison willi others ; and if, on the other hand, there was any favourable symptom in the case of the Gentiles, that promised the gospel any better reception among thtm. So he moves the following question on the case of the Jews, who obeyed not, so did not believe the truth : But I say, have ihcij 'not heard ? In answer to this he maintains, that the sacred oracles, compared to the heavenly luminaries, had extended their influence to all parts of the earth where the Jews were dispersed : Yes, verili/, their sound wcni into ail the earth, and their ivords V7ito the end. of the world. But, then, some men may reap not benefit from what they hear, by reason of their being more unlearned or more dull of apprehension than others. Accordingly, the next question runs thus. But I say, Did not Israel know ? To this a two- fold answer is given, the one from Moses, and the other from Isaiah. In the first the Spirit of prophecy intimates, that, in sacred learning, the Jews would far excel the Gentiles, who, in comparison with them, are described as having no wisdom, and as unworthy to be accounted a people ; yet declares, that these fools would obtain the right hand of them as to the true knowledge of God, and access to his favour, and so provoke them to jealousy. In the second it is declared, that this know- ledge, with its attendant blessings, would be bestowed on them that were no way in quest of it. 'I'he two answers run thus ; " First, Moses saith, 1 will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not ; I was made manifest unto them that asked not after me. But to Israel he saith. All day long I have stretched forth my hands unto a disobedient and gainsaying people." Though the Jews then eagerly studied the Scrip- tures, and had all the knowledge of them that tlie utmost of human zeal and sagacity could lead them to, yet all their knowledge only prompted them the more to gainsa}" and disobey the great scope and end of the law and the pro- phets.* •■ The like m:iy be seen in our own time. I shall just jioint at a recent in.stance. In a late Haniioiuf of the. Four Gospds, we can easily see the abilities of the commentator, and of the critic : but at the same time we lind all these abilities employed to hide from our eyes the jrrand purpose ibr which the four jjospels were written: to set aside the srand pecu- liarity of tiie Divine grace, by insinuating suppositions and deceitiul glosses on the facts aad savings wherein that grace most eminently 334 LETTERS ON [LET. V. The design of the passage is plainly to show, that faith comes not by any human endeavours, or the use of any means, even under the greatest advantages that men can enjoy, but of that same sovereign good pleasure which provided the grand thing believed. Paul himself, while, with great heavi- ness of heart, he declares the rejection of his brethren who believed not, and considers them as anathematized, or accursed from Christ, is far from glorying over any of them. For in the bosom of the sentence wherein he bewails them, he de- clares, that had be been left to his own former wish and choice,! he had remained in that dreadful condition wherein he now perceives them to be. All his former zeal and know- ledge served to attach him to what he saw his brethren now with regret persisting in. As the Christian teachers, for the most part, differ from the Jewish only in style, so the directions given by both have the same effect on the mind of the hearer; for it is much the same whether he be prompted to exert acts of faith, or do the works of the law, in order to justification. The very nature of his exercise in either case must serve greatly to disaffect his mind to the saving truth, which shows that all his endea- vours can only serve to aggravate his guilt. Still it must be said, that faith comes by hearing, and hear- ing by the word of God. This is the only mean which God makes use of for making men wise unto salvation. And his sovereignty appears not a little in the conveyance of his word to nations and particular persons. The gospel is called ^aprvptov iSioiT Katpois; a testimomj exhibited in his own times. shines. I have already given an instance of the author's manner of treating the /rtc^s, in a fonner quotation concerning the thief on the cross. For his manner of treating tiie sayings, see how he connnents on Matt, chap, xi, near the close, particularly this saying, Thou hast h'ul (Iiese thwgs from the, insc and prudent, and hast rcrralcd them unto babes; and this other, Coinr, unto me, all ye that labour, &c. )fnv yan avTOi fyfo ni'dOejia etPdt azo tov A-O'fOT : For I myself was wishing to he an anathema from Christ. Let these nords be read as a parenthesis, and then Paul's lamentation over the Jews will run easily thus : / have great sorroio, and continual heaviness in wy heart, ( ) for my bretJiern, my kinsmaii according to the fesh. Thus Paul, in the bosom of his lamentation, gives the reason of it, viz. That he beheld with sorrow his kinsman anathematized from CLrst: for the reason of his sorrow is no where else intimated in the passage. And he intinjates it in such a manner, a? to show that he is far from glorying over them ; — that he was as deeply guilty as anv of them ; — and that it was in no respect owing to his wish or choice, that he was now happily delivered from that dismal condition wherein he with sorrow beholds them involved. LET. v.] THERON AND ASPASIO. 335 Now it shines in one region, and leavers another in darkness : then it takes its residence in the latter, and ibrsakts the for- mer ; and thus takes its course through all nations in difier- ent ages, as the lightning shining from under one part of heaven to the other. Wherever God purposes to save men of any nation, thither he sends his gospel in his proper time. Paul and Silas essayed to go into Bithynia, but the Spirit suffered them not. And they were directed by a heavenly vision to go into Macedonia, where the word of the Lord had free course and was glorified. Paul met with great opposi- tion when he came to Corinth, but the Lord encouraged him to continue there : For (said he) / hare much people m this city. In Christian countries, the people are generally taught to make the same use of the Scripture as the bulk of the Jews did; that is, to learn how they may work the works of God in order to justification. Yet it is a great blessing to man- kind to have the Scripture among them. By means of it, God will bring to the knowledge of the truth all whom he intends to s:ive, in spite of all the arts of the teacheis. And when any diligent votary of the popular doctrine, is overcome by the evidence of the sacred truth, he will find himself, like Paul, happily delivered from that path wherein his former zealous wish and choice led him to walk. I would be fir from refusing even to the popular preachers themselves, what they so much grudge to others, the benefit of the one instance of an hardened sinner's finding mercy at last : for 1 know no sinners more hardened, none greater destroyers of mankind than they. Now, let us suppose, that one of these, after having spent half a century in perverting the gospel to the ruin of himself and his hearers, is busily em'ployed in studying, for the usual entertainment of his audi- ence, to accommodate some part of the gospel to his favourite scheme. — The text proves too hard for him. — He is difficulted. — He is perplexed. — He sweats in vain. — It will not do. — The glory and excellency of the work of Christ, which he had been all his life labouring to throw a veil over, arises in his view in full opposition to all the heartwork he had been preaching up. — He is ashamed and confounded, yet filled with v»o:ider at the glorious exchange. — He comrs" forth to his con grog ition, acquaints them in the fulness of his heart, That he anrj they had hitherto been walking in the broad way to destruction, the blind leading the bl-nd, &c. What must be the eficct ? No less than such a revolution as hap- pened in the synagogue of Nazareth. Yea, if the laws and 336 LKTTEUS ON [LET. V. manners of the country allowed, I dare say the devout people would tear him in pieces, if they did not ccuclude he had gone distracted. I shall close this letter with observing-, that though the intricacies of error be endless, yet nothing is more simple than the gospel; and its simplicity is one great reason why it is so much despised. I am, &c. POSTSCRIPT, That we may have the fewer points to attend to in the next letter, I would here subjoin, by vvay of postscript to this, some reflections on the assurance or appropriation said to be essential to saving faith. While various terms and distinctions are coined by popular preachers on this subject, great neglect is slioun to a very plain and obvious distinction, which Paul makes betwixt the assurance of faith, and the assurance of hope. The expression used by the Apostle is plerophorj/. Our translators render it sometimes assurance, and sometimes /w/Z assurance. I am content with either ; but would incline to use a sing-le expression, as our translators have found them- selves obliged to do in 1 Thess. i, 5; where, to avoid the impropriety of saying much full assurance, they have con- tented themselves with saying much assurance. At any rate, the Apostle's expression is plainly opposed to all doubting; yet that assurance may be deemed greatest which has the greatest trials to withstand. There is this remarkable difference betwixt the assurance of faith and the assurance of hope, that when men first become possessed of the former, they obtain it without their using any endeavours in search of it ; for it comes to them unsent for, as it did to rhe Thessalonians ; whereas, the assurance of hope is enjoyed only by those who give all diligence to obtain it. The first of these was called for in a man's first profession of the fiith, upon his first hearing the gospel, in order to his being acknowledged for a Christian, So Philip said to the Eunuch desiring baptism, " If thou believcst with all thine heart, thou mayst." To which the Eunuch answered, " I believe that Jesus Christ is the Son of God." This same assurance Avas professed by the apostles. For when Jesus called upon them to profess their faith, they said, " We be- lieve, and are sure, that thou art the Christ, the Son of the LET. v.] THERON AND ASPASIO. 337 living God." However insignificant this faith be now reckoned, yet Jesus declared that flesh and blood had not revealed it, but the heavenly Father. And the apostles have assured us, that all who agreed with them in this had equally precious faith with them. The assurance of faith is likewise necessary to the drawing near to God in his worship. See Heb. x, 22. The assurance of hope again, is an enjoyment proposed to them who believed and had already begun the Christian race, which they were called to follow after, and give all diligence to obtain, in the work and labour of love, shown to the name or revealed character of God, in ministering to the saints. The assurance of hope, then, holds pace, first and last, M^ith the work and labour of love. If love cools, hope languishes. If the former is fervent, the latter is joyful. There was no Christian, however eminent, in the days of the apostles, but needed the exhortation, to give all diligence for maintaining and confirming the assurance of hope ; even as there was no Christian so far advanced, but he still needed to attend to the exhortation, " Follow after charity." Among those who professed the gospel, so were acknow- ledged for Christians, the apostles made it highly criminal, for any man to re-examine the faith, or call in question the truth; yet they often called on men to examine themselves, and to be very cautious how they concluded that their state was changed ; yea, that they ought not to conclude they were Christians on the same grounds by which others were bound to love them as such, seeing every man is best acquainted with the spring or motive of his own actions. It was a crime in their followers to examine the faith, but their duty to ex- amine whether they were in the faith. No man, then, can be charged with the sin of disbelieving the gospel, for doubt- ing if he be a good Christian, if Christ died for him, or if he be one of the elect ; all of these having the same import. For his chief hazard lies on the other side, seeing self-conceit naturally leads every man to judge too favourably of himself. Yea, we find the apostles ready to quash the confidence of those who were too ready to conclude their state was changed, by such awful sentences as this : He thoA saith, I know him, and kecpeth not his commandments, is a liar, and the truth is not ill him. Now, it ought to be attended to, that no professor of the faith can form a proper judgment of his state, merely by " poring on his own heart," and examining whether his religious thoughts be of the right kind or not : for if he is not engaged 29 338 LETTERS ON [LET. V. in the practice of the peculiar precepts of Christianity, or in doing those works which are the proper fruits of faith, he has no occasion for self-examination, as there is in that case no room for any doubt concerning his state. But as men may be engaged in the practice of the same works from very dif- ferent motives, of which every man's own conscience is best judge, a field is hereby opened for self examination. And it must be owned, that it is much easier for one to form a proper judgment of his motives of action, or the springs of his habitual practice, than of those thoughts which have no immediate connection with the correspondent works: for men very readily deceive and impose upon themselves, as to the mere thoughts or impressions that pass through their hearts. And nothing is more common than to hear men, on whose practice the gospel has very little or no influence, expressing excellent sentiments, and talking freely of the good impressions that have been made on their hearts. There is another thing to be considered with regard to assurance. The apostles frequently declare their assurance of faith and of hope in the same passage. While they express their faith in Christ, they are, at the same time, confident of their interest in him. This joint assurance they sometimes express in fellowship with all who follow their footsteps, and often in language plainly distinguishing the apostles themselves from other professors of the faith. In John's first epistle, the apostles are often distinguished. It begins with what was peculiar to them. " Tliat which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life," &c. And it proceeds thus, " Truly our fel- lowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. — And he is the propitiation for our sins ; and not for ours only, &c. — We know that we have passed from death unto life, because we love the brethren : he that loveth not his brother, abideth in death, &c. — We are of God : he that knoweth God, heareth us, &c. — Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen and do testify, that the Father sent the Son to be the Saviour of the world, &c. — And this is the record, that God hath given to us eternal life: and this life is in his Son. — We know that we are of God," (fee. Jesus Christ said to his apostles, before he left the world, John xiv, 15 — 18, " If ye love me, keep my commandments. And I will pray the Father, and he shall give you another LET. v.] THERON AND ASPASIO. 339 Comforter, that he may abide with you forever: even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dvvelleth with you, and shall be in you. I will not leave you comfortless; I will come to you." Jesus Christ declares, that the Holy Spirit already dwelt with his apostles, as the Spirit of truth, even as the soul and meaning of what they confessed, when they said. We believe and are sure, that thou art the Christ, the So7i of the living God. This Spirit, who was soon to be sent as the Comforter, he says, the world can- not receive ; because it seeth him not, neither knoweth him, as being- ignorant of, and disaffected to the truth whereof he is the Spirit. But to his apostles he says, Ye know him, for he dwell eih with you, and shall be in you ; that is, ye know him, because ye know the truth whereof he is the Spirit. He already dwelleth with you as the Spirit of truth, and shall hereafter be in you as the Comforter. The Spirit, as the Comforter, was not given till Jesus was glorified. Moreover, the promise of the Comforter is only to Christ's friends, doing whatsoever he commands, and patiently bearing the hatred of the world on his account. The Spirit of the truth is at first found of them that seek him not, when men, in the course of their alienation from God, are surprised and overcome by the evidence of the truth. The same Spirit, acting as the Comforter, is given oniy to those who are already the friends of Christ, obeying his commands, to assure them that they are his friends. To this purpose Paul says. Gal. iv, 6, " And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. ' The Holy Spirit, then, acts a twofold part, as he breathes in the gospel. He reconciles enemies, and he comforts friends. And in either case, he speaks not of himself, but he glorifies Christ.* In the former case, he acts as the soul of that truth, which * To what is above said, it may be added, that he never speaks one word or sentence to any particular person, beyond what is written in the Scripture. Nor does he ever apply to any person's case, any written sentence, unsuitably to the genuine scope of all the Scriptures. And who can think it incredible, that Cod should thus correspond with men ? May not the Deity correspond with men by means of the words of a written book now, as well as he did by various other signs of old 1 Yea, nothing is more common, than for men to communicate their temper and spirit to each other by speech or writing. 340 LETTERS ON [LET. T. opens at once a door of reconciliation for the most wicked of mankind, and has no respect to any difference or distinction among them. In the latter case, he acts as the soul of those consolatory friendly sayings, which Christ left behind him on the earth, before he ascended to heaven, and by which he proposed to correspond with his friends in his absence from them. So that when men are led, by love to the bare truth, to glory in it alone before God and men, to suffer patiently the loss of all things for its sake ; yea, when they are cast off at all hands, hated of all men for the sake of Christ's name, the Holy Spirit encourages them to endure to the end. He brings to their remembrance the consolatory words which Christ left for the comfort of his friends ; and, speaking in the person of Christ, says, Ye are my friends, if ye do what- soever I command you, &c. And thus he acts as the Com- forter, according to the promise of Christ, who said, " If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love." The apostles assure us, from their own experience, that Christ did not fail to make good his promise: For, say they, as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And they assure all believers, that the same consolation shall be enjoyed by them, in the endu- ring of the same sufferings. Many, by means of some motions they say they have found in their hearts, are fond to advance their claim to the same consolation with the apostles, while yet they feel no inclina- tion to walk in their footsteps. Many are proud to join in the triumph, who have no taste for the warfare. The apos- tles found it necessary to repel the too forward pretensions of many such men, even in their own days. What, then, shall we say of those pretenders to the apostolic consolation, whose very profession of Christianity, instead of being any loss to them, spreads their reputation for piety, and procures them esteem and reverence from the world ? In latter times, not a few have, from the hand of church- authority, supported by secular power, endured the same suf- ferings which the apostles met with from the Jews and Ro- mans, and accordingly enjoyed the same consolation. It was very natural for such of them as were writers, to commend the faith, which thus wrought by love, and was accordingly crowned with remarkable consolation, in opposition to the dead, fruitless, and comfortless faith of their adversaries. What if some of these, who, in the course of their suffexing LET. v.] THERON AND ASPASIO. 341 for Christ, were assured of their being his friends, having their eye chiefly on what they then experienced, unwarily supposed, that this assurance was in the nature of saving faith 1 What if, after having, at the risk of all that was dear to them in the world, maintained the work of Christ to be the sole requisite to justification, in proceedingto discourse of faith, they often chose to consider it|as a principle of life and action ; and accord- ingly studied to distinguish it from counterfeits, by describing it in connection with its genuine fruits and effects, in order to guide professors of the faith in their self examination ? — And what if, not having their eye at once on all the arts by which the truth might be undermined, they did not, on every occasion, sufficiently attend to all the apostolic distinctions about faith ? What is to be inferred from hence 1 I say. Shall we say, that these friends of Christ would have approved that assurance of an interest in him, which men now pretend to acquire by some heartwork, in a full consistency with their worldly ease and reputation 1 Would we not consult their true honour more, in presum- ing, that, had their lives been prolonged, they would have proceeded as they began, searching the Scriptures, and thence arming themselves, on the right and left hand, against the various arts by which they saw the truth opposed or under- mined? Yea, may we not presume, that it would have moved their indignation, to see men more forward to adopt and reverence their mistakes and inadvertencies, than to imi- tate the spirit and temper which breathed in their lives? It is no new thing to see the memory of men, who have been for some time dead, through various mistakes and prejudices held in veneration by the genuine offspring of those who undervalued and opposed them when alive. The doctrine of justification by the works of Christ alone, did indeed lead many to fellowship with the apostles in the same sufferings and joy. But zeal for this doctrine was soon cooled in the minds of many who professed it, by being joined together with another kind of zeal, very different from it. — Some eminent teachers of this doctrine, led by such mistakes about the kingdom of God as Jesus timeously checked in his disciples, grew fond of drawing some form of their doctrine over kingdoms and states. And we know, that all zeal for national reformation, if successful, naturally tends to the worldly advantage and honour of the chief promoters thereof; and so to dazzle their eyes with the prosjKCt of something else, than fellowship with Christ in reward of his suffer- ings. 29* 342 LETTERS ON [LET. V. By the time that the famous controversy with Arminus arose, it appears, that many were in readiness to take part with that learned opposer of the truth. And it would seem, there were but few who opposed him on the same footing- with Gomarus, who was chiefly concerned about the ground of acceptance with God, as he understood it to be affected by that controversy. The greater part of disputants chose to make the controversy turn upon another hinge, contending about grace and freewill, and what influence these had in the conversion of a sinner. It may be maintained by some, that conversion is carried on by grace assisting nature , and by others, that this matter is conducted wholly by irresistible grace ; and yet both sides may be equally disaffected to that doctrine, which maintains the work finished by Christ on the cross, to be the only requisite to justification. The contro- versy about grace and freewill, as managed by many on both sides, has as little to do with the revealed ground of accep- tance with God, as the philosophical dispute about liberty and necessity. And I may add, that while many Christian teach- ers maintain, that no man can be eminently virtuous without Divine energy, they say no more than heathen philosophers have said before them. But as I would judge it highly impertinent, so it is far from being my design, to burden our plea with the weight of any names, however venerable, but those of the apostles ; by whose decision alone we must all be tried. I only mention this controversy, in order to introduce what I have said before : That " The consequence of this change of the Arminian contro- versy, from that way wherein Gomarus held it was a great alteration in the strain of preaching amongst the most zealous Calvinists. For in place of free justification by God's grace, through the redemption that is in Christ's blood, much insisted on by the reformers against the Roman Church, even as it had been before by the apostles against the Jews and Judai- zing Christians, labouring more in setting forth the revealed righteousness to be believed against every thing opposed to it, than in any descriptions of the exercise of the mind and heart in believing; they novv began to insist much more in their sermons on free electing grace, but especially on the efficacious power of that grace in the conversion of the elect, working unfeigned faith in them, and turning them to God in a sincere repentance; and when this took the place of the answer of a good conscience toward God by Christ's resur- rection, as the spring of Christian religion, "it was attended LET. v.] THKRON AND ASPA3I0. 343 with large descriptions, how a man should find himself under the operation of that free and efficacious grace, callinQ- him effectually, regenerating-, and converting him to receive Christ by a true faith, and to repentance unto life ; while the things set forth in these descriptions were not things accompanying salvation, like the work and labour of love, the fruit of faith in the blood of the Son of God shed for the remission of sins. The effect of this strain of doctrine, upon them that hearken to it, was, their seeking peace with God, and rest to their con- sciences, by what they might feel in themselves, the motions of their hearts, and the exercises of their souls, in compliance with the call to faith and repentance, under that efficacious operation of grace, which they hoped to find in using those means, whereby they supposed it to be conveyed : or if they could persuade themselves that they had found it, then they looked on themselves as already converted, and in a state of favour with God ; comforting themselves against the fears of losing the Divine favour again, by the inamissibility of grace, or the perseverance of the saints. "But, however different this be from the doctrine of Ar- minus, concerning electing and converting gracerand perse- verance ; yet it comes to the very same thing with him at last, as to the grand point of the justification of a sinner be- fore God. For whether the Pharisee in the parable, oppo- sing himself to the publican, as more fit for acceptance, did thank God in whole, or in part, for what he was in distinc- tion from him and other sinners ; yet his confidence in coming before him for acceptance, was in what he found himself to be, and in what he did, either by the necessary assistance of God's common grace, or by the efficacious operation of his special grace, working all in him irresistibly. How oppo- site to this is the publican's way of coming before God, find- ing nothing about himself but what makes him the object of the Divine abhorrence, and having no better thing to say of himself, than that he is a sinner, and so a meet object for the Divine mere}'- and grace, justifying freely through the propi- tiation for sin, set forth to declare the Divine justice in justi- fying the ungodly? He has no other ground of confidence but that, in appearing before God, nor anything else to en- courage him to hope for his favour and acceptance with him. And so his address to God is in these words : God be frofi- iious to me a sinner. Now, he ivent dow?i to his house justified rather than the other !^ Let us now make some comparison betwixt the assurance 344 LETTERS ON [LET. V. of the Divine favour enjoyed by the first Christians, and that assurance which is contended for by moderns. The former proceeded on the joy which men found in the simple truth, while they obeyed it from the heart, and patiently suffered for it. The Holy Spirit, whom God gives to them who obey him, assured their hearts, that their joy was not the joy of the hypocrite, but the beginning- of eternal life. And thus their joy was made full. Their love was perfected by the highest enjoyment it was capable of in this mortal state ; and perfect love, says the Apostle John, casteth out fear. The modern assurance again proceeds on this principle, That the simple truth believed, affords no joy nor comfort. The simple truth is represented as comfortless, in order to show the ne- cessity of this assurance. Yet, however lightly some talk of the bare persuasion of the truth, every man who has been thoroughly pinched with the impossibility of hope on every other side, will find therein a refreshment to his mind, far superior to all the comforts he ever tasted in life before. Will the news of a plenteous importation of corn, in the time of famine, give joy to many ready to parish, and revive even the poorest with the hope that they may be fed? will it give new life to those suffering shipwreck, to hear that relief is hastening to them? will the inhabitants of any city rejoice, in hearing that a great and liberal prince is to take his residence among them ? are men greatly comforted on many such occasions in life, while yet no man knows certainly but his present day may be his last 1 and shall it give no joy to rebels against the Sovereign of the universe, to hear that it is found consistent with the honour of all the laws of his kingdom, and the highest glory of the Sovereign, to admit even the most obnoxious among them to be his friends and favourites? Surely it will ; and surely so it has done in all ages. Many, on hearing this, have become quite ashamed of their former rebellion ; have been led to love the Sovereign, and encouraged to do those things that are well pleasing in his sight, and have accordingly known v.'hat it was to stand in his presence, and have their joy made full in beholding the light of his countenance. Let us now see v/hat this modern assurance is, that would look out of countenance the comfort arising from the bare persuasion of the truth. If we attend to the description of it given by its friends, we shall find it turn out to be a doubtful, fearful, and diffident assurance. Its friends, indeed, often dress it out to us in a very bold attitude, and mark assurance on its front. Bat we must remember, that here, as almost every LET. v.] TIIERON AND ASPASIO. 345 where else, their doctrine is double ; for when they come to their secondary or more particular description of it, it is found to be inwardly full of doubts, fears, and diffidence. And however diffident the convert be, he is still supposed to be possessed of some deg-ree of assurance, provided he blame himself for the want of it. As Paul said of his popular antagonists, Neither they themselves who are circumcised keep the latv ; but desire to have you circumcised, that they may glory in your flesh ; so it may be said in this case, Neither do they who boast of this assurance, enjoy the favour of God ; but they would hereby allure men, that they may glory in having them for their followers. When we look into the professions of this assurance, which are set before us as genuine patterns of it, we shall be greatly- disappointed, if we expect to find in them anything like cer- tainty, as to the great point aimed at. The convert must have some preacher or devout friend to draw the assured conclusion for him : yea, it would seem it is scarce thought sufficiently modest or decent for him to draw it boldly him- self. And indeed his conscience, while it retains any feeling, must be a great check to his presumption. However, people are generally ready enough to support one another by mutual flattery in this case. The profession of Neophytus, formerly quoted, ends thus: " Now, therefore, though I be somewhat fearful, yet am I resolved to go unto Christ; and if I perish, I perish." Theron likewise complains to the last of his remissness and inactivity to draw the desired conclusion and say, " O that I may arise, and Avith the Divine assistance shake oif this stupor of unbelief!" &c. The boasted assurance, then, as it appears in the approved professions of it, turns out to be a timid resolve, joined with a fond conjecture ; or we may say, it amounts to a fond presumptuous wish, greatly embarrassed with doubts and difficulties. However, the teachers are ready not only to sympathize with such converts in their remissness to believe, but also to assure them in the strongest terms of their eternal salvation, because they find them willing to do their best. Yet we are not to imagine, that these converts, in conse- quence of all this, proceed, leading their lives under an assu- rance or sense of the Divine favour. Yea, the teachers, well knowing that in fact the case stands far otherwise, have various expedients in readiness to keep them from being discouraged under the disappointment. They distinguish betwixt the assurance of faith, and the assurance of sense, &c. But the most notable expedient is their doctrine of desertions ; 346 LETTERS ON [LET. T. accordingf to which, one of their converts may live for many- years together under a certain kind of assurance, that he is a child and favourite of God, and yet continue all the while without any sense of his favour. For, according to their manner of allusion to the Scripture, he may continue twenty years betwixt one Bethel-visit and another ; yea, he may die without enjoying a second. However, he always meant well ; and so he is pronounced happy. What a monstrous scene of iniquity is the popular doctrine! what a blessing were it to many to be undeceived about it ! I shall end this postscript with observing, that when the popular preachers can find no other way of showing their contempt of the simple belief of the truth, as the sole requisite to justification, they call it ihe faith of devils. Yet, however keen the intended reproach be, it can have weight with none, but those who are swayed by sound instead of sense. For, according to the Scripture, the same truth which saves Christ's people, torments the devils. So we find them saying, " What have we to do with thee, Jesus, thou Son of God 1 art thou come hither to torment us before the time ?" They believe, they hate, and yet they tremble at that truth which Christ's people believe, love, and find salvation in. With them are ranked all those of mankind, who know as much of the truth as inclines them to hate and pervert it, but not so much as to make them love and obey it from the heart : for as to all those it must be said, that the spirit which conducts them blinds their minds, lest the light of the gospel of the glory of Christ, who is the image of God, should shine unto them. Yet so much of the evidence of the truth shines into the hearts of many, as to furnish matter of condemnation to them, for their loving darkness rather than the light. In this view the same truth is the savour of life unto life unto some, and of death unto death unto others. In this view the same truth is the object of contempt and chagrin to some, and of love and joy to others. Moreover, according to the Apostle James, let a man make ever so sound a profession of the faith, and talk of ever so many illuminations and experiences, if we find him seeking to pass these upon us as proofs of his being a Christian, without showing his fliilh in the works of love commanded by Jesus Christ, we may safely repel his con- fidence, by telling him, The devils also believe. We ought, then, to keep our eye on the Scripture, when we hear the popular preachers charging others with the faith of devils and reprobates, lest in agreeing with them, we be found despising the most holy faith, and at the same time obnoxious LET. VI.J THERON AND ASPASIO. 347 to the awful censure of the Apostle James ; for their acts of faith serve equally to set aside the precious faith of the apos- tles, and the works of love, by which that faith is evidenced and perfected. LETTER VI. Dear Sir, It is time that I should now, in my turn, contend for acts of faith properly so called ; I mean those works which Jesus Christ, in his new commandment, enjoins all who believe on him for righteousness, and by which he would have them known to one another, and to all men for his disciples. And I the rather hope for your favourable attention on this subject, as I have some reason to presume that you have got your bias to the popular doctrine, more from a certain air of piety running through some books, than by observing the avowed temper and conduct of those who are most influenced by it. We are now, then, to consider faith as a principle of life and action. And here we must carefully distinguish betwixt all works by which men would pretend to acquire faith, and those which taith produces : for if we will contend, that justification comes by faith without works, and that there is no acceptable w^orking but what follows upon this, and yet maintain that faith is acquired by works, we undoubtedly reason in a circle ; and the justification thus obtained may justly wear the motto, Sequiiurque sequcntem* And, however seriously and de- voutly we may be occupied in this kind of reasoning, it is evident that we are employed in nothing else but solemn trick and dissimulation ; unless it may be pled in our behalf, that we are imposing on ourselves by the same means by which we impose upon others. Men are justified by the knowledge of a righteousness finished in the days of Tiberius ; and this knowledge operates upon them, and leads them to work rigliteousness. " If ye know" says the Apostle John, "that he is righteous, ye know * It follows its followers. 348 LETTERS ON [LET. VI. that every one that doth righteousness is born of him." Faith is not acquired, but is obtained as Peter says, {roi^ Xa^ovto ) to them who have obtained bv lot like precious faith with us. Of two criminals justly condemned to die, if one escapes by a favourable throw of the dice, and the other dies for his crime, we see mercy in the deliverance of the former, and no injustice in the death of the latter. Two men may be employed with equal diligence in studying the Scripture, and with equal seriousness in praying for Divine assistance ; the one may come to know the truth, and the other may grope in the dark all his lifetime. But he who comes to know it, plainly per- ceives that he has found what he was not seeking after. He plainly sees, that, instead of having taken "the direct and certain way to obtain substantial comfort," his most serious devotion was pointed in direct opposition to what now comforts him: so the new knowledge he has got, sets him to work on another plan, and furnishes him w^ith quite other employment than he was formerly engaged in. God brings men to the fdith, without any willing or doing of theirs ; yet he continues to work in them by the faith, both to will and to do. Unbe- lievers obtain faith without working. Believers work to- gether with God. The sacred truth, which the apostles declared as the import of the ancient prophecies, implied not only that Christ was to be preached unto the Gentiles, and believed on in the world ; but also that men would obey him, and accordingly have their joy made full ; and so, by way of earnest and foretaste, receive the end of their faith, even the salvation of their souls. In both these respects the Holy Spirit bears witness unto the truth. He bears witness to the truth when he persuades men to believe it; and he bears witness to its genuine effects, when he comforts them who obey it. When the apostles found the gospel believed by any of mankind, they saw the arm of the Lord revealed and glorified God on that account; because they knew it was above nature for any man to take in the notion of Divine grace reigning through righteousness to save the worthless, or of God appearing just in justifying the ungodly. Again, we find it greatly increased their delight, and filled their hearts with thanksgiving to God, when they found men joyfully practising the works of self-denied love. In both these respects, then, the gospel daily receives fresh confirmation in the eyes of all who see it believed and obeyed. Thus the word of life is held forth in the world for the mutual confirmation and encouragement of them that believe, and for awakening the attention of unbelievers ; serving as a LET. VI.] THERON AND ASPASIO. 349 mean of Divine appointment to leucl some to the faith, and to render others inexcusable. The chang^e made upon a man by the belief of the gospel, may be thus illustrated. When Lazarus was revived to tlie enjoyment of this mortal life, neither his will nor his power were concerned in the obtaining of life. Yet his life could no otherwise be continued and enjoyed, but in his voluntary exercise of it. As soon as he revived, the principle of seli- preservation, with all its hopes and fears, behooved immedi- ately to be set in motion. No sooner was he possessed of life, than the active love of it behooved to take place. Accordingly, no sooner does any man know the grace of God in trutli than love to it takes place in his heart. Love is the activity of that life which a man obtains by faith ; for faith worketh by love. No man, then, however sound his profession of the faith may be, can enjoy that life which lies in God's favour, further than he lov(s God and keeps his commandments. Let a man talk like an angel about the things of God, if he wants this love, he is nothing. The change made upon a man by the gospel^ is called repentance unto life. The gospel is always held forth as the great persuasive argument to lead men to repentance. So the Evangelist Matthew informs us, that John the Baptist, and Jesus Christ, began to preach, saying, Repent; for the kingdom of hearen is at hand. Mark declares the same thing in fewer words, Rcptnl ye, and, believe the gospeL Peter, preaching the gospel to the Jews, says, Rcpeut ye therefore. And Paul declares, that God now commandeth all men every whore to repent by the same argument. And he tells us, that the scope of all his preaiching was, repent- ance toward God, and faith toward our Lord Jesus Christ. Repentance, then, is the change of a mans mind to love the truth, Avhich always carries in it a sense of shame and regret at his former opposition to it. And he who knows the truth, so as to love it, will daily lind occasion for repentance, and so of having his attachment to the truth increasL^d, as findinq; his daily comfort depending upon it. Thus he will be more and more set free from the service of sin, and engaged in that of righteousness. And it may be added here, that no man can be assured that his sins are for- give n him, but in as far as he is freed from the service of sin, and led to work righteousness. For we must still maintain, that the favour of God can only be enjoyed in studying to do those things which are well pleasing in his sight. J cannot 30 350 LETTERS ON [LET. VL pretend to give a similitude that will answer this case in all respects , yet, we may say, if a man of low condition is by a royal patent ennobled, and entitled to a place in the politest assemblies, he cannot enjoy the pleasure of his promotion, but in as far as he loves and studies to learn the manners suita- ble to his rank and new company. If he delights in the honour conferred upon him, he will naturally be anxious to improve his manners ; he will regret his former low breeding, he will readily be touched with shame at finding it so natu- rally recur upon him, and be sorry at the difficulty he feels in throwing it off; nor will his satisfaction be complete, till his manners are formed. Moreover, this change gets likewise the name of self- denial which is commonly joined with other expressions, importing the prospect and pursuit of supernatural happiness ; as when Jesus calls men to deny themselves and follow him ; or when he says, " He that findeth his life shall lose it ; and he that loseth his life for my sake shall find it ; or. He that loveth his life, shall lose it ; and he that hateth his life in this world, shall keep it unto life eternal." In the common course of the world, we often see men change the objects of their fond pursuit, and their conduct in life in many respects greatly influenced, in consequence of some fresh intelligence or new sentiment they have occasionally received. But the change we speak of will be best viewed, as contrasted with its oppo- site, the fall of man. For if human nature was at first depraved by impious falsehood, what can be more proper for restoring it than Di- vine truth ? Man had originally a natural sense of dignity, as being made to enjoy dominion, in subjection to and friend- ship with his Creator. He forfeited his dignity, when his sense of it was corrupted, or when he entertained such a notion of it as emboldened him to throw off his allegiance. That sense of dignity, then, which still remains with men, and encourages them in disobeying the Divine law, as well as despising the gospel, is deceitful, being founded on a lie, even the lie originally instilled, and constantly cherished in human nature by the father of falsehood. This lie is the root of all ungodliness and inhumanity; the root of all disobedience to God, and of all the mutual hatred and variance among men. Every man imagines, there is at bottom some excellency about his own self, on account of which he thinks it would be a reflection against the goodness of the Deity, to conclude LET. VI.] THERON AND ASPASIO. 351 that misery should be the certain consequence of his following the bent of his inclinations. This lie works by pride, even as faith works by love. — Pride, with all its subservient passions, is the exercise of that life which men live in opposition to God. Every man che- rishes his favourite lie, as the dearer half of himself, and hates every ray of light that tends to undeceive him about it ; yea, the very principle of self-preservation leads him to do so; for this lie being the hinge of his pride, so the very centre of his life, he cannot part with it, but at the rate of falling headlong into despair and death. The gospel alone can comfortably undeceive men, and effectually cut the sinews of their pride, by bringing them a report concerning foreign worth, sufficient to entitle them to a much more glorious life than that which was forfeited by transgression. He, then, who knows the gospel, so as to love it, may well be said to deny himself, and to lose or hate his former life, and to receive the beginning of a better from an unexpected quarter. But as our constitution was framed for the enjoyment of no other than the forfeited life, and as the life which comes by faith is supernatural, so the Spirit of grace, which be- stows it by the words of the gospel, must continue to support it against the natural bias. Hence arises the opposition betwixt nature depraved and grace, betwixt the earthly and the heavenly life, or betwixt the flesh and the spirit, which Paul describes from his own experience, Rom. vii. Here he makes a distinction in some sort as betwixt two persons. Yet he plainly places his proper self, on the side of the supernat- ural life, which he preferred, inclining to speak of it in the first person, and of the other in the third: which last he in the strongest manner, denies to be life, and accordingly he groans to be delivered from it, as opposing his true happiness. The life-giving truth lays the only proper foundation among men for that love which is the fulfilling of the law, enjoined in these words, Thou shalt love thy neighbour as thyself. For it teaches every one to renounce his favourite distinction, by which he secretly claims the superiority over his neigh- bour. It furnishes all who believe with one common sense of foreign worth, one common source of life and joy, so leads them to boast and glory only in that which abolishes all dif- ferences among them. Thus it teaches them to delight in one another on account of that which is common to them all, by which the pride of none of them can be flattered, and which gives the precedence to none of them above another. 352 LETTERS ON [LET. VI. Thus each is taught to love another as himself. Herein lies the exercise of self-denied love. The Lord's supper shows the unity of Christ's people, and serves as a notable occasion for their enjoying the comfort of love. A company of Christ's disciples must come together to this ordinance, finding nothing, any of them, to recommend him to God, but the sacrifice of Christ. If any of them come to it, not to say hating his brother, but secretly imaginh}g he has anything to give him the preference in God's favour, beyond any of his fellows ; or, on the other hand, envying any of them as better qualified than himself, so repining at his own deficiency, he cannot enjoy the comfort of love. He labours under a mistake about the foundation of unity, and the com- mon source of joy. Self-denied love is best to be seen in Jesus Christ, the spring and pattern of it to all his people. He, having a full and just sense of his natural dignity as God over all, condescended to forego the consideration of his dignity, so as to suffer the extremity of infamy and pain, in the character of the most worthless and most obnoxious, yea, from the hands of such : and Avhat crowns all, that he might raise such to the highest dignity and blessedness for ever ! Here is self-denial unpa- ralleled. Here all the glory of the blessed God is manifested. When sinful men come to the knowledge of the truth, so to enter upon the world of realities, they are indeed taught to deny themselves. But what mighty self-denial is this ? Why, they are taught to see things as they really are, to deny an untruth, to part with a favourite lie, to renounce a pernicious falsehood. They are called to fellowship with the Son of the Highest, by his voice addressing them thus, " Learn of me ; for I am meek and lowly in heart." Yet the Son of God is pleased to call it self-denial in us thus to learn of him. H^e is pleased to call it conformity to and imitation of himself, and to connect with it a great reward in heaven. What a great value does he put on our condescension, if it deserve to be called so, how little we on his ! The change made on men by the gospel is likewise called conversion, regeneration, new creation, ox the nciv creature; "putting ofl" the old man with his deeds, and putting on the new man ; walking not after the flesh, but after the spirit," &c. But whatever name be given in Scripturetothischange,noman can warrantable say, he has undergone it on account of any im- pressions or motions whatsoever he has found in his heart ; for great illuminations may take place, and j^et not accompany LET. VI.] THERON AND ASPASTO. 353 salvatiou. Yea, even as to all the genuine effects and proofs of faith, we must still say with Peter, " If these things be in you and abound, they make you that ye shall neither be bar- ren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things, is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure ; for if ye do these things ye shall never fall," &c. Jesus, who had connected blessedness vvith the good profession his disciples had made of the faith, after- wards, on the appearance of their pride, addresses them in this manner : Verily I say unto you, except ye be converted, and become as little children, ye shall ?iot enter into the kingdom of heaveyi. Therefore, they who have made the best profession of the faith, are still to be called to repentance, still to be put in mind of the necessity of conversion. The apostles them- selves could have no further evidence that they belonged to Christ, than as they were daily influenced by the same temper of mind that appeared in him. When once the saving truth is admitted in the conscience of any man, it becomes, as it were, a new inslinct in him, encouraging him to draw near to God, providing him with an answer to the condemning voice of the law, which haunted his conscience before, and opposing the natural pride of his heart, in the exercise of which he formerly lived. By this instinct, he is led to desire the sincere milk of the word, that he may grow thereby. And he arrives at the proper con- sciousness and enjoyment of life, when he comes to fuU age, " and by reason of use, has his senses exercised to discern both good and evil. All the exhortations, commands, and institu- tions of the gospel, are directed to consciences endued with this instinct, and are, in a peculiar manner, adapted for the service thereof. So the Apostle John, recommending the new commandment of mutual love among Christians, says, I have not written unto you, because ye know not the truth, but because ye know it, and that no lie is of the truth. The whole Christian church order was framed for cherishing this instinct. By this Christians know and love one another. And it is their business, in all their assemblies, to fortify one another in the knowledge and love of the truth, in opposition to every lie, or lest any of them be hardened through the deceit-, fulness of sin. The truth of the gospel is always the great argument oi\ which every call to working and doing proceeds. Here, then^ let all the passages of Scripture which call for any activity on 30* 354 LETTERS OS [LET. VI. our part, have their force. And let us no more be blindfolded with the notion of some ambiguous endeavouring and work- ing, or labouring to exert acts, which are denied to be proper works required by the Divine lau'. Here, I say, let all these commands have their full and proper force ; " Strive to enter in at the straight gate, (fee. Let us labour, therefore, to enter into that rest, &c. Work out your own salvation," &c. The apostles deduce every motive to obedience from the truth. If they call men to liberality in almsgiving, they remind them of the grace of the Lord Jesus Christ, who though he was rich, became poor, that we through his poverty might be enriched. If they exhort them to mutual forgiveness, they remind them of the Divine forgiveness for Christ's soke. In short, they enforce their exhortations to every deed of self- denied love, by some consideration drawn from the Divine love, as manifested in Christ Jesus. If there were no counterfeits of the truth, so neither of faith ; and if every man spoke as he thought, then so soon as any man made the Christian profession, he might be assured of his eternal salvation ; seeing it must still stand true, that " he that believeth shall be saved, and he that believeth not shall be damned." But the case is far otherwise: therefore every man must examine himself, and prove his own w^ork, that he may have rejoicing in himself alone, and not in the friendly esteem which his brother is bound to have for him. Men may be employed m the same actions, professing the same principles, and yet be influenced by very different motives. Paul says, " What man knoweth the things of a man, save the spirit of a man which is in him ?" that is, how^ever narrowly I may observe the conduct of another man, I may be mistaken about his secret intention and leading design. Every man's own conscience is best judge of the secrtt spring of his actions. Now, the Apostle John, speaking of obedience to the new commandment of love, says, " Beloved, if our heart condemn us not, then have we confidence toward God ;" that is, if, notwithstanding our natural bias against the gospel, with its remaining effects giving us daily disquiet, our heart condemn us not as destitute of love to that truth which the world hates, then have we confidence toward God, even ns much confidence as the testimony of our own conscience can give us. For we are here supposed to judge of ourselves, not by the good opinion others have of us, but by the sober verdict of our own conscience in the sight of God. Such a testimony of one's own conscience must give no small confi- dence. Yet this is but one witness, and needs to be supported. LKT. VI.] TIIEROX AND ASPaSIO. 355 For ill this case one may be linble to doubts, lest even his own conscience should be partial in his favour. Here, then, the Spirit of the truth, who never fails to bear witness to the genuine efiects thereof, gives his testimony as a second witness supporting the former. Thus Paul, after he had said, "As many as are led by the Spirit of God, they are the sons of God;" adds, "The Spirit itself beareth wit- ness with our spirit, that we are the children of God." And this he does, by shedding abroad in the heart such an abun- dant sense of the Divine love, as leaves no room for, so casts out, the anxious fear of coming short of life everlasting. Thus that love to the truth, which formerly wrought in the way of paintul desire, attended with many fears, is perfected by being crowned with the highest enjoj-ment it is capable of in this mortal state. So this " perfect love casteth out fear, because fear hath torment ; whereas, he that feareth is not made perfect in love." Jesus Ciirist, who loved his father with a perfect heart, even while sorrowful unto death, received the highest proof of his being the beloved Son of God, when being exalted at the Father's right hand, and being made most blessed with the sense of his love, he experienced fulness of joy in his presence. The report of this draws them who believe it to love him, and suffer for his sake. To such Jesus Christ promised fellowship with him in his fulness of joy : John XV, 10, 11; " If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full." Now, they who partake of this joy, receive the highest evidence that Jesus is the Christ, the beloved Son of God. They know, that he is the Christ, or anointed with the oil of joy and gladness, by partaking with him in the same anointing. Thus, their faith is greatly confirmed, or rather perfected, by a kind of presence of its object; thus their love is joyfully inflamed ; and thus they obtain the assurance of hope, by having in thernselvrs an experimental foretaste of what will be their eternal enjoyment. The assurance of faith, then, arises from the evidence carried in the Divine testimony to the consciences of the ungodly : the assurance of hope arises from experience in the hearts of them that love God, and keep his commandments. The difference betwixt faith and experience is often pointed out in the New Testament; John vjii, 31, 32, "Then said 356 LETTERS ON [LET. VI. Jesus to those Jews who believed on him, If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free." They already believed, so had that assured knowledge of the truth which arises from the evidence of report or testimony. But Jesus gives them to understand, that in their continuing in his word, it would be manifest they were his disciples in- deed; and they should receive an experimental knowledge of the truth, by enjoying the freedom of children in the family of God. Jesus Christ calls all who believe on him to follow him in patient suffering for his sake, and he pro- mises to comfort them in so doing. Speaking of the comforts he will bestow, he says, " These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world." It is evident, then, that they who, depending on the pro- mise of Christ, run all hazards for his sake, and accordingly enjoy the promised comfort, must, by means of this experi- ence, have their joy and confidence in the truth greatly en- larged. They now find by experience the truth of what they formerly believed on testimony. They know their connection with Christ, and so have the assured hope of reigning together with him. Paul, declaring how Christians rejoice in hope of the glory of God, and even glory in tribulations, describes the matter thus : " Tribulation worketh patience, and patience experi- ence, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." When Abraham be- lieved God, and that which he believed was imputed to him for righteousness, he had the assurance of faith, before it was put to the great trial of offering up his son. But in this trial he obtained a kind of sight of what he believed and hoped for. He saw the day of Christ, and was glad. He saw in a figure, the death and resurrection of Christ. So the Apostle James says, " Seest thou how faith wrought with his works, and by works was faith made perfect? And the Scripture was fulfilled, which saith, Abraham believed God, audit was imputed to him for righteousness ; and he was called the friend of God." The same Apostle likewise says, " The trying of your faith worketh patience ; but let patience have her perfect work, that ye may be perfect and entire, wanting nothing. The assurance of hope, then, is founded on experience of LFT. VI.] TIIERON AND ASPASIO. 357 the love of God, and always holds pace with it ; wcu as that experience is founded on the self-denied labour of charity, and always holds pace with it ; and I may add, even as the self-denied labour of charity is foundfd on the simple belief of the truth, and always holds pace with it. So that, if either more or less than the simple truth of the gospel be admitted in tb.e heart of any man as the groiuid of acceptance with God, if either more or less than the bare per- suasion of the truth be admitted as requisite to justification, the whole superstructure of the Christian practice and con- solation is effectually undermined and overthrown. Neither more nor less than the bare persuasion of the truth can give birth to the genuine works of love; and to these alone the Holy Ghost bears witness as the Comforter. The Scripture always maintains the connection of these things. So Paul, " Now the end of the commandment is charit}^, out of a pure heart, and of a good conscience, and of faith unfeigned." The simple truth alone can quiet the sense of guilt, and furnish a man with the answer of a good conscience toward God, or give that perfection of the con- science which the same Apostle says could not be obtained by the legal sacrifices. And thus alone the heart is purified from evil affections, and fitted for abounding in the work of charity. They alone, who being led by the evidence of the truth to submit to it, so had their hearts purified, not only by a taste of forgiveness for past offences, but also by the prospect of greater objects for interesting their affections than those which influence worldly lusts: they alone, I say, were fit to perceive the force of the apostolic exhortations to abound in charity. So Peter say.-?, " Seeing ye havu purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." The greatest saints on earth, when disquieted with the sense of guilt, or fear of condemnation, can no otherwise find relief, but by the same truth that relieved them at first when sitting in darkness, and under the shadow of death: even the same truth tliat relieved the thief on the cross. When Paul was in distress of mind, he heard nothing from Jesus Christ to relieve him, but these words, "My grace is sufficient for thee: for my strtngth is made perfect in weakness." And ])y thf se words he was relieved effectually. When John, in t!ie Isle Patmos, was ready to die for f'ar, on having a vision of the Divine glory, Jtsus Christ did not comfort him by r.-minding him of his apostolic labours, of his being the 358 LETTERS ON [LET. VI. beloved disciple, nor of his presently suffering banishment for his sake ; but he said unto him, "Fear not: I am the first and the last ; I am he that liveth, and was dead, and behold I am alive for evermore," *fec. He encouraged him, by- reminding him of the same truth which encourages the worst of mankind when they first understand it. The greatest saint cannot be relieved from the pain occa- sioned by the conviction of sin, by imagining there is any- thing about him on account of which it becomes God more readily to forgive him than the most profane of mankind. Yea, nothing can be more opposite to every degree of reli- gious pride, than the assurance of hope itself; for it proceeds on the consciousness of loving from the heart that very truth which asserts the Divine sovereignty in the strongest manner, and sets at nought every distinction on account of which any one of mankind can glory over another. No man, then, by enjoying the Holy Spirit as the Com- forter, can find any ground for being less afraid of sinning, or of its consequences, than he was before ; for he no sooner indulges an evil affection, or any thought opposite to charity, than he loses that enjoyment. Paul supposes that men who have tasted of this enjoyment, may, by indulging the passions opposite to charity, grieve the Holy Spirit, and so lose that enjoyment. So he says, Eph. iv, 30, " Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." They who thus grieve the Holy Spirit, must find mercy and forgiveness in the same way as at the first. And their love must be left to work in the w'ay of painful desire and fear, till it be again crowned with enjoyment and so perfected. No confessor of the Christian faith can find any ground in the Scripture to think, with the popular doctrine, that his sins are less displeasing to God than those of other men ; that they expose him less to the Divine wrath, or make him less obnoxious to the curse of that law which saith, " Cursed is every one that continueth not in all things written in the book of the law to do rhcm." If an}" man imagines, on ac- count of some acts of foith he has exerted, that his sins expose him only to some fatherly chastisements in this life, and not to the curse of the Divine law, and the wrath to come, he is ignorant both of the gospel and of the true God. A believer can find ease to his guilty conscience only by that truth which relieves the most openly profane. If he seek it any other way, he ceases to be a believer ; or rather it appears he never was one, however just a title he had to the name from others. LET. VI.] TIIERON AND ASPASIO. 359 The language of Christians runs thus: "Wherefore, we receiving a kingdom which cannot be moved, let us hold the grace whereby we may serve God acceptably, with reve- rence and godly fear ; for our God is a consuming fire." Not according to the jargon of the popular doctrine, "A God out of Christ is a consuming fire to all the workers of iniquity," or those deemed the unconverted. For Christians are at full liberty to deny that there is any such God, as also the Abso- lute God much talked of in sermons. The assurance of hope is obtained by means very opposite to those prescribed by the popular doctrine for the improve- ment of its votaries. When the saving truth first shines into the hearts of men, the effect is suitable to the Divine promise, Jer. xxxii, 40, / will put my fear in their h*>.arts, that they shall not depart from me. This fear dwelling in their hearts, checks and recalls them when ready to be utterly led away by their former evil inclinations. They are preserved from falling away, by the fear of falling away. Paul says to the Hebrews, " Let us fear, lest a promise being left of entering into his rest, any of you should seem to come short of it." — Yea, he says of himself, " I keep under my body, and bring it into subjection, lest that by any means, when I have preached the gospel to others, I myself should be a cast-away." Thus they that believe come to be settled in the assurance of hope. Accordingly, Peter prays for the Christians he Avrites to, " But the God of all grace, who hath called us unto his eter- nal glory by Jesus Christ, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you." From the passages of Scripture we have been considering, it is evident, that to have the Holy Spirit, as the Comforter, and earnest of the heavenly inheritance, is an attainment far beyond any influences of the Spirit that are common to those who believe for a time, and those who believe to the saving of the soul ; yea, beyond the regenerating work of the Spirit by which men are at first brought to the knowledge of the truth, and taught to love it. So it must be distinguished from any joy or spiritual delight which necessarily attends the obtaining of faith, or its beginning to work by love: because it presupposf'S the work and labour of love, and the testimony of our conscience, that love is the spring of our work and labour. — Hence, also, we see, that it is vain and absurd to call men to be assured of their being the children of God, when they are not enjoying his Spirit as the Comforter, and much more so when their faith is not working by love. — It is likewise evident, that it cannot further appear that any man 360 LETTERS ON [LET. VI. has known the grace of God in truth, than he is led by that kiiowleJge to give all diligence to the full assurance of hope unto the tnd. — It is also plain, that the promise of the Spirit, as the Cornfort«'r, is common to all those who follow the faith and practice of the apostles, even as it was uniformly enjoyed by all who walked in their footsteps at the beginning. Befoie we go further, the substance of what has been said may be thus shortly summed up. The gospel presents a faithful testimony to be believed, exhibiting an amiable object to be loved, and good things to come to be hoped for. Faith, then, respects the truth of the testimony, love what is amiable in it, and hope the good things in prospect. — Faith comes by the evidence of testimony, and the as.surance of hope through faith working by love, to which the Holy Spirit never fails to bear witness as the Comforter. We may now proceed to observe, that every claim to peculiar relation to God, that rests not on the Spirit bearing witness as the Comforter to the work and labour of love, serves not only to slacken our diligence in that work and labour, but also to feed our natural pride, which may be more exquisitely gratified in the religious way than in any other ; and so to strengthen our inclinations to all the lusts of the world. Men may make as many bold assertions, and urge as many confident questions as they please, in favour of any such claim ; but it is very easy to find an answer to them. In Dial. 14, vol. 2, p. 270, Aspasio, speaking of his appropriating faith, says, — " Then let me ask. Will this alieiiale. your aflfections from your almighty benefactor ! Will this irritate evil concupiscence, or send you to carnal gratifications in quest of happiness 1 Quite the reverse. When this faith is wrought in your heart, nothing will be so powerful to produce holy love and willing obedience ; to exalt your desires, and enable you to overcome the world." Here I will take the liberty to say in my turn, tiUiTE THE REVERSE. And, accordingly, the case will appear if we attend to matter of fact. The experiment has already been tried in the most advantageous manner ; and the effects are recorded for our admonition, upon whom the ends of the world are come. Were not the Jews very confident of their peculiar relation to God as his children, and full of the fondest expectations from their Messiah 1 But what was the resuk? Jesus tells us, Now have they both seen and hated both me and my Father. The appropriating claim was in some degree common to the whole nation, but it was much LET. V.J THF.RON AND ASI'ASIO. 361 improved and carried to a great height by the leaders in devotion, who looked on the more ignorant and profane part of the people as accursed. The more refined appropriation served indeed to form many such eminent characters as the world admire ; yea, generally speaking, its votaries Avere justly respected for having greater regularity of life than their fishionible opponents, the philosophical reasoners, and accordingly had the designation of the strictest sect. Yet so the fact turned out; the more men excelled in this way, they proved the more hardened enemies to the true God, and the eternal happiness of mankind. We may easily see their appropriation imitated in its several degrees in our own age. Is there any sentiment more com- monly indulged among ns, than, when we think on the wide extent of Pagan darkness, Jewish obstinacy, the delusions of Mahomet, and superstitions of Popery, to reflect with no small self-applause that we are Christians* and Protestants* so at least in some better terms with the Deity than multitudes of our deluded fellow-creatures, whom we look down upon with a sort of contemptuous pity ? Moreover, what an impor- tant sound do we hear, when one acquaints us, that he has the honour to be a member or minister of the Church of England, by law established, or of some other church reformed after the best pattern ? But, more particularly, it is common with popular preachers to encourage their hearers to make the more refined appro- priation, by reminding them, that they have already some peculiar relation to (iod, as having been devoted to him in * 111 the zealous oppositicjii shown to tlie Jew-bill, it evidently appeared how much we arc influenced by the nati(njal pride of our Christian character, and that we have thoroughly imbibed tlie same temper of mind for which the Jews were remarkable in the days of the apostles. But why should this good Christian nation be so much disgusted at Jews, seeing we differ from them only in a lew circumstances about time and l}lace ? Our leadijigsentimcMits a!i(t theirs at this day arc much the same, us the great majority of i)ulpits throughout the island can weekly bear witness : let tlie doctrine delivered from them be only compared with the printed sermon given us last year by Isaac Nelto,the Jewish Doctor. Yea, the Jews to this day, notwithstanding the many rubs and disap- pointments they have met with, still persist in exerting as vigorously as the most forv.-ard among us tlieir appropriating acts. I shall only (piote a few words from the prayer at the close of the sermon now mentioned. '• Take away fear from our hearts, and instead thereof, inspue us with confidence ; for thou art our God, our Saviour, and our strength ; from thee alone we expect our salvation : that we may offer thee, as a sacrifice, tears of devotio.i, tears of gratitude, tears of joy and pleasure, drawn from the fountain of salvation," 31 362 LETTERS ON [LET. VI. baptism. They likewise declare, that God hath made a grant of Christ and his benefits more especially to the mem- bers of what they call the visible church. The people, especially in Scotland, are likewise called to believe, that their land is married to God, and that they are related to God by means of some covenant, which their fathers dictated and swore to, and to which it is confidently supposed the Deity agreed. However, they who can by any means get their hearts wrought up to exert the appropriating act of faith, have by far the ascendant above all others. And the next considerable distinction is betwixt serious souls who are aiming at it, and those who are careless or profane. To the former many comfortable things are said, and the latter are abandoned to mere mercy, as worthless wretches. Many preachers recommend it as an improvement of their appropriating acts, to put them into form by personal cove- nanting ; and, as a further improvement, not a few exhort the people to join in some shadow of national covenanting, in imi- tation of the persecuting engagements entered into in the last century. And, indeed, what else were these engagements or covenants, but public appropriating acts of faith ? Thus we see how naturally the appropriating acts issue in Spanish or Portuguese acts of faith ; yea, they seldom fail to do so when they meet with the much wished for concurrence of men of power and influence. Thus we see that men may, in the height of what they reckon pious devotion, devote themselves to Avork wickedness in the name of the Lord. And men called Christian have shown themselves abundantly forward to imitate the Jews in this kind of zeal. But perhaps some will contend, that the Jewish appropria- tion was not so well founded as our modern imitations of it ; and that there is a great difference betwixt reformed orthodox Christians and presumptuous stiff'-necked Jews. Yet, if we will attend to the Scriptures, particularly Paul's epistles, we shall find, that the Jewish plea had the advantage much every way. And we shall likewise find, that the sad efl^ect it had upon them, is often set before professors of Christianity for their admonition. Their appropriation was the great spring of all their pride, of all their disaffection to the true gospel, and all their ruin. In like manner, the great corruption of Christianity took place, by its professors zealously imitating the Jews. But let us see how the plea of the Jews was founded. Paul acquaints us with the grounds of it, while he bewails the eflTect it had upon them : " I have great heaviness and LET. VI.] THERON AND ASPASIO. 363 continual sorrow in my heart — for niy brethren, my kinsmen according to the flesh, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God and the promises ; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen." And he dwells much on the Jewish plea, especially in the eleventh chapter of his Epistle to the Romans, in order to repress the religious pride of professors of Christianity, which he considers as having far less ground to proceed upon than that of the Jews. The same Apostle likewise reads an awful lesson to the Corinthians, from the more ancient history of his nation. *' Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea ; and were all baptized unto Moses in the cloud, an4 in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them ; and that Rock was Christ. But with many of them God was not well pleased : for they were overthrown in the wilderness. Now these were our examples," &c. Then, after narrating several of their provocations and punishments, he adds, "Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed lest he fall. If any fond of nice distinctions shall still insist, that this way of reasoning, from the case of ancient Jews to that of zealous Christians, is not conclusive, and that the cases are not parallel ; I shall only say that the reasoning is Paul's, that the parallel is of his drawing, and that it is solemnly urged home on the consciences of those who had at least as good a title to the Christian name as any can now pretend to. I SHALL now tako notice of a most extraordinary answer given by Aspasio, in Dialogue 16, vol. 3, p. 311, to those " who advise us to prove our title to comfort by genuine marks of conversion, and teach us on this column to fix the capital of assurance." He says, " I would rather propose a question than advance objections. Is not this somewhat like placing the dome of a cathedral upon the stalk of a tulip T A daring question indeed! Here I make free to propose another in my turn. Is not this somewhat very like talking profanely ? And dares the devout Aspasio thus approach so 364 LKTTERS OS [LET. VI. near to ridiculing the work of the Holy Crhost, as the Com- forter, which God hath promised to "them that obey him 1 Who taught him, with such levity and gaiety of expression, to disjoin those things which are so solemnly and inseparably connected throughout the Avhole New Testament? One would have thought, that his vivacity might have been checked by his friend's reply, reminding him of the apostolic language and practice, which he well says is " left upon record as a pattern for all posterity to cop3V We know that tee are passed from death unto life, because we love the brethren. But instead of giving a serious hearing to this weighty argument, he turns it aside, by telling us, that the Apostle's reasoning here is like the form of an inverted cone. " Observe, The- ron, the process of the Apostle's reasoning. It is like the form of an inverted cone ; where you have first the point, and from thence proceed to the base. So the sacred writer begins with the less, and ascends to the greater proof. He says in one of the following verses, Hereby 'perceive we the love of God, because he laid down his life, not merely for sinners, but for us in particular. — Here, you see, is assurance by the direct act of faith." Before we consider the last cited text, it will be proper to observe, how well the former one cited by Theron tallies with the words of Jesus, recorded by the same Apostle in his gospel, John v, 24, " Verily, verily, 1 say unto you. He that heareth my word, andbelieveth on him that sent me, hath ever- lasting life, and shall not come into condemnation, but is passed from death unto life." Here we see how men pass from death unto life. John declares how they come to know this; while plainly pointing at the words of Jesus, he says, " We know that we are passed from death unto life, because we love the brethren." By this proof, men come to know, that the joy they had upon their first believing, was not the joy of the hypocrite, or of those who believe only for a while, but was indeed the beginning of eternal life ; and so their joy is made full. By this they came to know that it was the genuine truth of God, and not any human counter- feit or corruption of it, which they at first believed. They know that they have not mistaken the truth, nor believed in vain, as many do, who, on their first profession, make full as promising an appearance as those who believe to the saving of the soul. Thus they receive an additional knowledge and certainty about the truth, in the way of experience, by perceiving that it works efl^ectually in them, producing its genuine eflfects. LET. TI.J THERON AND ASPASIO. 365 Let us now consider the passage which Aspasio compares to an inverted cone, only premising this much, that as there is more in Christianity than can be seen by the eyes of men inspecting each other, the apostles sustain themselves not only as the standard of the true profession of Christianity, as far as men can observe it in one another's words and actions, but also as witnesses, from their own certain experience, that the comforts promised in the gospel to believers, invariably attend the genuine practice of it. Accordingly, as often as the apostles speak of their interest in Christ and life eternal, or use any language to that effect, we shall find that they either speak of themselves separately, or in conjunction with those only who are possessed of the same unfeigned faith and love with them. The passage runs thus, 1 John iii, 13, "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer ; and ye know that no mur- derer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us ; and we ought to lay down our lives for the brethren." Which, agree- ably to the scope of the whole epistle, may be thus para- phrased at large. " Be not surprised, my brethren, at the con- temptible figure you make in the eyes of the wise and devout world. As your brotherhood is not framed to promote any of those ends which they admire, but, on the contrary, serves to gall them in the tenderest part, by undermining all the grounds of boasting which they hold most sacred, it must always appear as despicable to them as did the character of Jesus Christ, the foundation and bond of your union. Your mutual affection for his name's sake, must always provoke the world in like manner, as his name did from the beginning. Marvel not, then, at their hatred, nor be disconcerted at any insults, or other sufferings, you meet with from thence, so as to be thereby shaken or cooled in your love to, or esteem for one another; but rather consider what we, the apostles, by whose ministry ye received the gospel, can assure you of for your encouragement. We ourselves have trod the path we recommend to you, and have found it successful. In obeying Christ's new commandment, we have experienced the pro- mised consolation. And thus we know that we have passed from death unto life, because we love the hreihren. And this enjoy- ment is no way peculiar to us, but is common to all who are influenced by the same love. We, then, as the chosen pat' 31* 366 LETTERS ON [LET. VI. terns to all Christians of the genuine influence and effects of the gospel, as well as the authorized speakers of it, assure you from our own experience, that in obeying the truth we know that we have eternal life. And this we do to encourage you to follow us, and prevent your being imposed upon by any deceivers making high pretensions to friendship with God. — For though all Christians walking in our footsteps enjoy the same consolation with us, yet ye cannot with equal certainty believe any man giving an account of his experience as ye can believe us ; for ye know that our testimony is true. And the pretensions of all Christians must still be tried and exam- ined by our standard ; and, after all, by this standard must every Christian examine himself For we are of God : he that knoweth God, heareth us ; he that is not of God, hearelh not us. Hereby we know the spirit of truth and the spirit of error. Now, if any man among you, however eminent in his profession otherwise, lovcth not his brother, he abidctk in death. If he love not the brotherhood, or any one of them, for the truth's sake dwelling in them, so be influenced by the aversion which the world bears to them on that account, he is yet a stranger to life eternal: "for whosoever hateth his brother, is a murderer : and ye know that no murderer hath eternal life abiding in him. But hereby we, who love the brethren, perceive the love of God, because he laid down his life for us."' We, who are conscious of the effects and enjoy the fruits of the atonement, know that God first loved us, and had a peculiar regard to us in providing the atonement ; so first and last, from that atonement, arises all our knowledge and experience of the love of God. And while we thus perceive God's love to us, in providing the atonement for us, we find our encouragement, as well as obligation, to proceed as we have begun to imitate his love, greatly enforced. We have the most endearing and cogent reason to judge, that we ought to lay doivn our lives for the brethreM." The simplebelief of the truth, is the only spring of all true holiness, of all love and obedience to God. He who, per- ceiving the Divine love to sinners of all sorts, without distinc- tion, manifested in the atonement, is thereby led to love the atonement, and the Divine character appearing there, and so to enjoy the promised comfort resulting thence to the obedient, comes at the same time to know his particular interest in the atonement. And thus by happily experiencing the truth of the gospel, he is greatly encouraged to go forward in that course into which he was at first introduced by the evidence of truth appearing to him in the report of the gospel. So he LET. VI.] TIIERON AND ASPaSIO. 367 labours neither first nor last to acquire any requisite to justifi- cation ; but all his labour proceeds on the persuasion, that the atonement itself is the sole and all-sufficient requisite to justi- fication. He is likewise sensible, that the atonement is the sole spring of all his self-denied love, and of all the present comfort, as well as future reward connected with it; so he knows that all his holiness, as well as all his happiness, comes entirely of that grace which provided the atonement, and thus he understands how grace reigns through righte- ousness unto eternal life. The merchant who, being encouraged by some credible intelligence Providence has favoured him with from an un- expected quarter, sets out at all hazards on some new branch of traffic, will be greatly animated to proceed, when he finds his labours crowned with success: and he will always reflect with satisfaction on the happy occasion that first gave him the advantageous hint. But as to all earthly things, it must be owned, that the best founded hopes are often frustrated by accidents, which no human foresight can prevent. And here the excellency of the gospel stands distinguished ; for he who so knows the bare report thereof, as to love it and run all risks upon it, shall in no wise lose his reward. Heaven and earth shall pass away, but he shall not be disappointed. Before we go further, I would take this occasion to say, that the passages in the Dialogues which appear to me to deserve the greatest censure, are those two, which, in a very confident manner deny, the one, the comfort attending- the simple belief of the gospel, and the other, the additional comfort attending self-denied obedience to it. Both these pas- sages are within a few pages of each other, in Dialogue 16, vol. 3. The former, in p. 301, puts the strong negative. No surely, against any manner of advantage arising to us from the bare persuasion of the truth of the gospel. The latter, in p. 31 1, compares that assurance of our interest in Christ, which the Scripture every where rests on obedience to his laws, to placing the dome of a cathedral upon the stalk of a tulip. And all this is done in order to rest, I cannot say our comfort, but a good opinion of our state, on what is neither faith nor obedience. For, according to the popular doctrine, men living for a course of years together in unbelief, conse- quently neither loving the gospel nor enjoying the comfort of it, are allowed to consider themselves all the w^hile as regenerate, provided they have once in their lifetime exerted a certain act. 368 LETTERS ON [LET. VJ. IsHALL now take some notice of a treatise, highly esteemed by the votaries of the popular doctrine, I mean The Gospel Mystery of Sanctijication, wrote by Mr. Marshall. I have seen lately, in a third edition of the Dialogues, a very ample commendation of this book, which I cannot quote here at present, not having that edition of the Dialogues beside me. But, if I rightly remember, it is commended as inferior to no book but the Bible. It is divided into fourteen directions. — And one may have a pretty good view of the whole, by look- ino- over the contents at the front of the book. This author supposes his unconverted reader, when beginning to be con- cerned about religion, to propose for his end such an obedi- ence to the Divine law, as may be acceptable to God ; and, in order to conduct him in a right manner to this end, he directs him to make use of Christ as the means by which he may be qualified for performing acceptable obedience, and so obtain the desired end. According to this author, then, Christ is not the end of the law for righteousness, but the be.st means one can make use of for enabling him to perform that righteousness which is the end of the law. In Direction 1, p. 2, third Edition, Edinburgh, 1733, he says, " Take notice further, that the law, which is your mark, is exceeding broad, Psal. cxix, 96." And after speaking of the extent of the law, he says, " This spiritual universal obe- dience is the great end, to the attainment whereof I am direct- ing you. And that you may not reject mine enterprise as impossible, observe, that the most that I promise is no more than an acceptable performance of these duties of the law, such as our gracious merciful God will certainly delight in, and be pleased with, during our state of imperfection of holi- ness, and all happiness in the world to come." Would not one imagine he were hearing Mr. Locke just now ? but to go on with our author, p. 6, " The second thing contained in this introductory direction, is the necessity of learning the powerful and effectual means, whereby this great and excel- lent end may be accomplished, and of making this the first work to be done, before we can expect success in any attempt for the attainment of it. " This is an advertisement, very needful because many are apt to skip over the lesson concerning the means, (that will fill up this whole treatise,) as superfluous and useless. When once they know the nature and excellency of the duties of the law, they account nothing wanting but diligent performances ; and they rush blindly upon immediate practice, making more haste than good speed." — p. 7, " That you may not stumble LET. VI.] THKRON AND ASPASIO. 369 at the threshold of a relig-ious life, by this comirion oversight. 1 shall endeavour to make you sensible, that it is not enoug-h for you to know the matter and reason of your duty : but that you are also to learn the powerful nnd effectual means of per- formance, before you can successfully apply yourselves to immediate practice.'"' Accorditig-ly, the well disposed reader is led forward to his desired end, in consequence of the same good dispositions that led him to use the means. But why all this round about course?" Why should we seek to repress any man's im- petuosity to fulfil the law, who already knows the matter and reason of his duty, and is already acquainted with the nature and excellency of the duties of the law? Why should we retard his course, by entangling him in a labyrinth about the use of means, seeing he may die before he has learned to use them aright, and so never reach his desired end? Mcthinks it would be much better to direct him to study Ezekiel, chap, xxxiii, where he will find, that all well-disposed persons have as much security for their happiness, as the Divine oath can give. As for the gospel, it was only intended to relieve those ill-disposed people who despair of ever doing anything to render them acceptable to God by any assistance whatsoever. It was never intended to be an auxiliary to those good people who are desirous to give acceptable obedience to the Divine law. All such, w^herever they are, shall undoubtedly be happy, without having any occasion to trouble their heads about the gospel. The gospel was never intended to make void the law in any respect ; yea, it establishes the law on all sides in the strongest manner. Let us noAv observe the use of means to w^hich our author directs. Direct, i I, p. 208, "Endeavour diligently to per- form the great work o[ believing on Christ, in a rigJit manner, without any delay''' Page 209, " The first thing in the pre- sent direction, is to fut you upon the performance of this great work of believing on Christ, and to guide you therein. For you are to consider distinctly four things contained in it. " 1. The first is, you are to make it your diligent endeavour to perform the great work of believing on Christ. — Even those who are convinced, that believing on Christ is a duty necessary to salvation, do neglect all diligent endeavours to perform it; either because they account, that it is a motion of the heart which may be easily performed at any time, without any labour or diligent endeavour ; or, on the contrary, because they account it as difficult as all the works of the law, and utterly impossible for them to perform, by their mo§t diligent 370 LETTERS ON [LET. VI. endeavours, except the Spirit of God work it in them by his mighty power." Page 212, "2. Believing on Christ is a work that will require diligent endeavour and labour for the performance of it. We must labour to enter into that rest." Pag. 215, "3. Though we cannot possibly perform this great work in a right manner, until the Spirit of God work faith in our hearts by his mighty power; yet it is necessary that we should endeavour it, and that before we can find the Spirit of God working fnith effectually in us, or giving strength to believe." Let us next observe our author's account of faith, p. 180, " Let it be well observed, that the reason why we are to assure ourselves in our faith, that God freely giveth Christ and his salvation to us particularly, is not because it is a truth before we believe it ; but because it becometh a certain truth when we believe it; and because it will never be true, except we do, in some measure, persuade and assure ourselves that it is so. We have no absolute promise or declaration in Scripture that God certainly will, or doth give Christ and his salvation to any one of us in particular; neither do we know it to be true already, by Scripture, or sense, or reason, before we assure ourselves absolutely of it ; yea, we are without Christ's salva- tion at present, in a state of sin and misery, under the curse and wrath of God. Only I shall prove, that we are bound, by the command of God, thus to assure ourselves ; and the Scripture doth sufficiently warrant us, that we shall not de- ceive ourselves in believing a lie, but according to our faith, so shall it be to us, Matt, ix, 29, This is a strange kind of assurance, far different from other ordinary kinds ; and there- fore no wonder, if it be found weak and imperfect, and difficult to be obtained, and it be assaulted with many doubtings. We are constrained to believe other things, on "the clear evidence we have that they are true, and would remain true, whether we believe them or no ; so that w^e cannot deny our assent without rebelling against the light of our senses, and reason, or conscience. But here our assurance is not impressed on our thoughts by any evidence of the thing, but we must work it out in ourselves by the assistance of the Spirit of God, and thereby we bring our own thoughts into captivity to the obe- dience of Christ." Here is the great whirlpool of the popular doctrine! Here is the grand secret of manufacturing truth without evidence! But this quotation is of so extraordinary a nature, that, in comparison with it, all remarks upon it must appear extremely insipid. When we have thus, according to our author, wrought our- selves into a new state, or, as is supposed, out of a state of nature LET. VI.] THERON AND ASPASIO. 371 into a state of grace, by the curious labour here described, we are then, and not till then, qualified for the practice of holiness. For, according to him, there is no practice of holiness but what proceeds from the persuasion of our state being changed. This persuasion is his faith. And by this we receive qualifi- cations necessary for obedience according to direct. 2, p. 15. " Several endowments and qualifications are necessary to enable us for the immediate practice of the law ; particu- larly, we must have an inclination and propensity of our hearts thereunto; and, therefore, we must be well persuaded of our reconciliation with God, and of our future enjoyment of everlasting heavenly happiness, and of sufficient strength, both to will and perform all duties acceptably, until we come to the enjoyment of that happiness." We must not imagine, for anything here said, that the serious reader, before he attains to that happy change of state, which is the truth affirmed in their faith, is quite destitute of love to God in etery sense ; for, as the popular doctrine is every where double, provided an unconverted person has a good inclination and propensity to get the better of his bad inclination and propensity, and to use all proper means for that end, he is in a very promising way. And when once he is supposed to be, in some measure, successful, then the happy change is made. He may then believe with all freedom. He is then qualified to do works properly good in all senses, without any ambiguity. But let us further hear our author himself making this faith, or persuasion of our state being changed, the principle of all holiness. Direct. 12, p. 274, 275, " Christ himself walked in a constant persuasion of his excellent state: he set the Lord always before him, and was persuaded, that because God was at his right hand, he should not be moved, Psal. xvi, 8. How should it be rationally expected, that a man should act according to his new state without assurance that he is in it?" &c. How foreign to the Scripture is this kind of reasoning. — The first Christians were indeed taught to serve God, by having the same Spirit of faith that was in Christ, that is, believing the same truth which he believed. They were persuaded of the dignity and excellent state of Christ, not their own. The worthiness of the Lamb that was slain, was the sole ground of all their confidence toward God, the sole spring of all their obedience and all their consolation. But if we hearken to this author, we must set out in the service of God from the confidence of our being in a better state than other men. We must set out from the bare persuasion, that 372 LETTERS ON [LET. Yl GofI hath assisted us in producing certain good motions in our hearts, by which we have acquired an excellency above others. Thus our obedience is not influenced by what God hath testified concerning his Son, but by a persuasion that we are better than other people. Accordingly our author censures the ignorance of those who would make a holy life to spring only from what is believed on testimony. Page 251, "Some, says he, make no more of living and loalking by faith, than merely a stirring up, and encouraging ourselves to our duty by such principles as we believe." Whereas, he would have us animated thus, p. 273, " Stir up and strengthen yourself to perform the duties of holiness, by a firm persua- sion of your enjoyment of Jesus Christ, and all spiritual and everlasting benefits through him." And to doubt about this, is witli him the great sin of unbelief* He makes no account of the grand things testified of Christ, as any way sufficient to lead us to holiness, willfrout a good opinion of our own state. In using this latter principle dexterously, consists, according to hirn, the great mystery of holy life. For when- ever such gentlemen have any deep plot to manage against the gospel, they are sure to dun our ears with the deepness of the mystery they are going to declare. Page 248, & seqq. " Tills is the rare and excellent art of godliness, in which every Christian should strive to be skilful and expert. The reason why many come off with shame and confusion, after they have a long time laboured with zeal and industry for the attainment of true godliness, is, because thf-y were never acquainted with this holy art, and never endeavoured to prac- tice in a right gospel way. Some worldly arts are called mysteries; but, above all, this spiritual art of godliness is without controversy a greai mystery, 1 Tim. iii, 10, because * Tliisis a very notable device, and of great and extensive influence in the popular doctrine. By this the conscience itf^elf is drawn in to be the friendly supporter of self-conceit. Thus men are tauglit to think it a heaven-daring crime to suspect themselves of hypocrisy, even when a full conviction of it would be the happiest thing that could befal them, and though such a conviction can do no real harm to any man, at any time. All the most avvlul rebukes and declarations of tiie Divine dis- pleasure, are artfully pointed against this imaginary crime. And thus the consciences of men are seared as with a hot iron, so as to become utterly impcnetralilc to tl.e conviction of sin. They are taught to think, that if they should admit what their conscience, or what the Divine law hints to them, they should be guilty of the heinous damning sin of unbe- lief. Thus the popular preachers spend much of their time, and abuse many passages of Scripture, to the sending of nudtitiides down to the grave with a lie in their right hand. LET. v.] THKKON AND ASPASIO. 373 the means that are to be made use of in it are deeply m\^ste- rioiis, as hath been showed; and you are not a skilful artist till 3^ou know them, and can reduce them to practice." Whereas, if once the import of Christ's resurrection be under- stood, all the parts of the Christian religion appear to have as regular a connection with it, as is to be found betwixt any one part of the course of nature and another. This author, with many others of his stamp, labours much to persuade his reader, that, without a good opinion of his state, the bare gospel can give no comfort, so can furnish no motives to love God and keep his commandments. Thus the ancient gospel, which from the beginning turned many from idols to serve the living God, is now set aside, to o-ive place to human artifice, dressed out with many swelling- words of vanity. Thus aJl the grand things testified con- cerning Jesus Christ the Son of God, are made to serve only as a footstool for human pride. Yet, however many maybe blinded, the election shall obtain. Now, seeing it is the fashion to recommend religious books, I am willing to comply with it for once. If any one chooses to go to hell by a devout path, rather than by any other, let him study to form his heart on any one of these four fiimous trea- tises, Mr. C4uthrie's T^-'ial of a Saving Intcresl in Christ ; Mr. Marshall's Gospel-mi/stcry of Sanctification ; Mr. Boston's Human Nature in its Fourfold State ; and Dr. Doddrido-e's Rise and Progress of Religion in the Soul. If any profane person, who desires to be converted, shall take pains to enter into the spirit of these books, it will be easy to show, from the New Testament, that he thereby becomes twofold more the child of hell than he was before. If none of these four are at hand, he may, without travelling far, easily read or hear plenty of sermons and books to the same purpose.* On the other hand, if any one has got an ear for the truth of God, and desires to have his mind established therein, let him read the history of Jesus Christ, and the Acts of the Apostles, recorded by the four evangelists. Would he be skilful in distinguishing the ancient gospel from all counter- * What sort of conversions are produced and encouraged by the popular doctrine, may be seen in the second volume of a !)ook, called, Histo- rical Collections, relating to rem nrkdhle periods of the success ofthegospd, and eminent instruments employed in promoting it. The second volume ie titled along the top of the pages. The Success of the Gospel in the ISth cen- tury. It is at present a point of zeal among devout people, to enter into concerts for prayer, for the promoting of such conversions as are there narrated. 32 374 LETTERS ON [LET. VI. feits, and so expert in fighting the good fight of faith? let him read Paul's epistles. Would he know what is pure and undefiled religion before God, in distinction from idle talking about it ? let him read James. Would he learn sobriety of mind, and patience in suffering for the truth, and have his veneration for the greatest names in the Antichristian w^orld abated ? let him read Peter and Jude. Would he be satisfied that his spiritual joys are not the joys of the hypocrite, but that they arise from fellowship with the true God, so are the sure pledges and real beginnings of life eternal ? let him read the Epistles of John. Would he know the true state and appearance of the kingdom of God in this world, and the world to come, and so have his mind fortified against all modern dreams, visions, and prophecies ? let him read the Revelations of the last mentioned Apostle. Would he have a safe and authentic commentary on the Old Testament, to prevent his being imposed upon by the deceitful glosses of ancient or modern Jews 1 let him consult all these apostolic writings together. We may now proceed to take notice of the origin and spring of all practical errors as to the Christian religion. If any consideration, beside or along with the sacrifice of Christ, be admitted into one's faith, or held requisite for his justification before God, that consideration, whatever it be, is his righteousness, that is the centre and spring of his charity and hope, so the leading principle of his life. As the most holy faith, or one thing needful, refuses all mixture, or to be joined with anything else ; so he who goes about to add any- thing to it, must be influenced to do so by disaffection to the one thing needful, and by love to that which he adds. His favourite addition, then, is the great spring of his life, and the hinge of his passions. And what he knows of the gospel is wholly subservient to this. Moreover, if one maintains that Christ died for any other end than he and his apostles have declared, that other end, whatever it be, must serve, more or less, to darken his under- standing about, and cool his affection to the great end for which Christ died; and, accordingly, give a false direction to his zeal in the profession of Christianity The like effect flows from mistaking what was the justifying righteousness which Jesus Christ finished in his death. Perhaps there is nothing in Christianity less attended to by its professors, than the real character of Jesus Christ. He who is persuaded that that character, which was set at nought by all ranks of LET. VI.] THERON AND ASPASIO. 375 men, was the only character on earth .3r(5ceptable to God, and of such high value in his sight,^,a^to procure his favour for the guilty, must in conseque»t5e^ of this persuasion, entertain very uncommon notions of virtue and piety. And he who declares this character to be the sole requisite for his justifi- cation, and does not make conscience of imitating it, evidently tells a lie, as the Scripture every where affirms. Every practical error, then, in the profession of Christianity, proceeds from some mistake about the one thing needful. It would be endless to take notice of every particular mistake, and the practical error that follows upon it. Yet some are very glaring. Many trusting in themselves, that they are more eminently godly than others, look down with a solemn pride on the rest of mankind, and are greatly encouraged in this pride by their teachers. Whereas, the members of one Christian church ought to have the same love one towards another ; yet many are encouraged to look down on their fellows, in the same communion, as ungodly and profane. Many have their pride not a little gratified, by complaining of the defections of the church whereof they are members. They feed upon these defections, in the midst of all the mournful airs they assume, with a delicious sort of self-applause ; because they are thus reminded of their own excellency. Take away this fund of religious discourse and meditation from many devout people, and you leave them little religion behind. The dress, equipage, public entertainments, and amuse- ments of people of wealth and rank, serve as a notable fund of declamation for the popular preacher. In handling this topic well, he awakens the devotion of the lower sort of peo- ple, while he stimulates their envy; and he extracts from their poverty, the richest food for their pride. At the same time, such of the hearers as are seriously intent on the pur- suit of wealth, are led to consider that avarice, which restrains them equally from liberality in the works of mercy, as from expensive pleasures, as a Christian virtue. The various methods by which popular preachers form the distinction betwixt the devout and the profane world, serve to possess the minds of the former Avith a self-sufficient censorious disposition toward the latter. Whereas, the gos- pel teaches its disciples a very opposite temper of mind, Tit. iii, I, " Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men ; for we ourselves also were some- 376 LETTERS ON [LET. VI. times foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." The devout people are likewise taught, by the help of an ingenious distinction, with great confidence to resume the ancient prayer of the Pharisee. Mr. R. Erskine, in a sermon on Psal. ci, 1, called. The Militants Song, p. 33, encourages his hearers to rejoice, " when, 5^7/5 he, ye are helped to say thankfully, what the Pharisee said boastingly, The Lord he thanked that I am not as other men.'''' But how comes the preacher thus to reproach the Pharisee, as praying with a worse disposition than his own hearers? The Pharisee spoke not a word of boasting more than they. He said, God I thank thee, &c. No reason, then, can be given, to show that he was not as thankful as they. As to the ends of Christ's death, many think he died to purchase grace and spirit, to help men to establish their own righteousness, or acquire some requisite to justification ; and accordingly their zeal is directed. It is common with people of this class, to show their zeal in longing and praying for the down-pouring on all ranks, of some other spirit than that which speaks in the Scripture, that serious religion may be brought into repute. And thus many satisfy themselves in their present neglect of the written mind of the Holy Ghost, regarding the Scriptures no farther than they find them im- pressed on their hearts in a certain way, and without such impressions, professing they want light about the clearest passages of Scripture. Many think that Christ died to redeem the forfeiture of earthly happiness, so as to reinstate men in the possession of what the first man lost by transgression. And, accordingly, their attention must be draAvn aside from the sole end of his death, which was to give his people eternal life by a resur- rection from the dead. Many think he died to make way for the establishment of national churches; or, in other words, to procure a worldly kingdom for his followers and representa- tives, seeing he could not obtain it for himself while on the earth. And accordingly, their zeal runs in that channel. If they are dissenters, they murmur at the badness of the times and the irreligion of those in power, because their mode of religion is not more countenanced. And they take delight to vent their envy, in the midst of their religious warmth, by declaiming vehemently against the established clergy, as hirelings, intruders, wolves, &c. It is common with those who are possessed of the foremen- LET. VI.] THERON AND ASPASIO. 377 tioned zeal, whether churchmen or dissenters, to lament the decay of religion, the contempt of the gospel and gospel mini- sters, the open profanation of the Lord's day, the little frequenting of ordinances, the increase of infidelity, and in a word, everything that spoils the public decorum as to re^Iigion, or that serves to lessen that weight and influence which they apprehend their religious character or office entitles them to in the nation. Yet one might as well quote the Alcoran to these same people, as talk to them of coniinui7ig stead- fastly in the apostles^ doctrine andfelloivship, and in breaking of bread, and in prayers. The commands of Christ have no manner of weight with them against tradition and reputable custom. Christ's new commandment of love is odious to them. Should they be put in mind of the express and particular law of Christ, If thy brother trespass against thee, go and tell him his fault between thee and him alone, nse of contingency in events, together with the 430 APPENDIX. sense of power to direct and conirol them, is declared to be delusive, and contrary to the truth of things. And this delu- sive sense, now set in a more advantageous light, is thought worthy, nearly, to fill not only its own former place, but also that of the other delusive sense now discarded. This alone is admired as the grand contrivance of the author of nature to make man appear with an air of independence, or being something more than a creature, as if there were no midst between independence and involuntary agency ; or as if it were inconsistent that man should be a voluntary agent, yet always sensible of his dependence. An apostle, setting aside his authority, appears to me to reason much more intelligibly as well as more respectfully of the Deity, when he infers our dependence from our ignorance of to-morrow, saying, " Whereas ye know not what shall be on the morrow, — ye ought to say, If the Lord will, we shall live and do this or that;" declaring, at the same time, that all confidence about to-morrow, that carries in it any air of independence, is evil. If further evidence shall convince our author that his delusive sense of contingency, with that of power to control events, and his boasted privilege of supererogating, are indeed no less unprofitable delusions than he has already found his principal delusion to be, even that which gives the chief brilliancy to his former scheme ; then, perhaps, he may come to find, that the gospel preached by the fishers of Gali- lee contains a more solid and satisfactory scheme, at once more beneficial to men, and more respectful to the Deity. Let us now observe with what a good grace our author parts with- the delusion he was formerly so fond of, as a most wise contrivance to serve the grandest purposes. *' I acknowledge it to have been once my opinion, that we have a delusive sense of power to act against motives, or to act against our own inclinations and choice, commonly termed Liberty of indifference. I was carried along by the current of popular opinion; and I could not dream this sense to be a pure imagination, when I found it vouched by so many grave writers. I had at the same time a thorough conviction, from the clearest evidence, that man is a necessary agent; and, there- fore, I justly concluded, that the sense of liberty of indifference, like that of contingency, must be delusive. I yielded to another popular opinion, That the perceptions of the moral sense, praise and blame, merit and demerit, guilt and remorse, are incon- sistent with necessity, and must be founded upon the delu- sive sense of liberty of indifference. From these premises, 1 was obliged, though reluctantly, to admit, that some of the APPENDIX. 431 most noted perceptions and emotions of the moral sense are entirely built upon this delusive sense of liberty. The sub- ject being handled after that manner in the first edition of this book, I was sensible of the odium of a doctrine that rests virtue in any measure upon a delusion ; and I stated this as the first objection, in order to remove it the best way I could. Candour I shall always esteem essential in speaking to the public, not less than in private dealings ; and my opinion of the wisdom of Providence in the government of this world is so firmly established, that 1 never can be apprehensive of harm in adhering to truth, however singular it may appear upon .some occasions. I now cheerfully acknowledge my errors; and am happy in thinking, that I have at last got into the right track. It appears to me at present a harsh doctrine, that virtue in any part should be founded on a delu- sion, though formerly the supposed truth of the doctrine reconciled me to it. It gives me solid satisfaction to find the moral sense entirely consistent with the voluntary necessity, which I must pronounce to be the system of nature. The moral sense makes a chief branch of the original constitution of man, and it can never lose its authority while we have any feeling of pleasure and pain. According to this plan of morality, the objection, that it is partly founded on a delusion, vanisheth ; and the objection, for that reason, is dropt in the present edition." But, then, the reader will perceive, that the most enticing wisdom of our author's former scheme is at the same time dropt, and its chief glory faded. In considering the final cause of the delusion now discarded, in answering objections to it, and in his endeavours to relieve the minds of men from uneasy apprehensions about the Divine benevolence, he had found it most advantageously adapted to serve the most glo- rious ends. Where he began to consider it with regard to its final cause, even in his very entry on the subject, he showed the greatest fondness for it, saying expressly, (first edit. p. 201,) " And in this branch of our nature are displayed the greatest wis lorn and the greatest goodness." Now, it must bo acknowledged to be no small stretch of candinir in a philosopher, to give up peaceably, not to say with solid sa- tisfaction, his brightest view of Divine wisdom and goodness. It is nitural to think, that one's highest idea of Divine per- fection should rather lead him to conclude, that the fact, con- trivance, or design whence it arose, behooved to be something very stablr, certain and true, so far mcro' solid than any de- lusion. No maxim can be more self-evident than, That 432 APPENDIX. which is greatest must be God : and nothing more absurd than to suppose, That aught greater than God can any how be imagined. It would be setting the love of truth in a very- romantic point of light, to suppose one influenced by it, to give up his belief of a Deity; yet nearly in the same light must we consider that love of truth which leads one to lower his apprehensions of Divine wisdom and goodness. That our author has been led to this, will appear by the alteration now made in the latter branch of his last essay, where he treats of the benevolence of the Deity. Nothing can be more interesting to the mind of man, than to know how matters stand betwixt him and the Deity. Our author, sensible of the importance of the subject, had said in his first edition, "As we cannot say too much upon a subject which is of all the most interesting, 1 shall add some other considerations to justify our belief of the pure benevolence of the Deity." And he saj^s farther in both editions, "At the same time, as the utmost labour of thought is well bestowed upon a subject, in which mankind is so much interested, I shall proceed to suggest some reflections, which may trnd to satisfy us, that the instances commonly given of natural and moral evil are not so inconsistent with pure benevolence as at first sight may be imagined." Undeniable tokens of Divine goodness are indeed every where manifest ; yet natural and moral evil every where ob- scure the lustre of that goodness to the eye of man ; or to say the same thing in other words, throw a cloud over the mind of guilty man, damping his comfort and hope in reflecting on that goodness. None but the guilty can ever be affected with the least shadow of an objection to the pure benevolenct; of the Deity. All our author's labour, then, to show, " that there is not a single instance to be met with, which can be justly ascribed to malevolence or bad intention"' in the Deity, is altogether wide of the point, or foreign to the great con- cern of the human heart. Men daily see proofs of ill inten- tion in one another, but no mortal could ever show the least token of ill intention in the Deity. For, if none but the guilty suffer, nothing can thence be inferred in the least in- consistent with the purest benevolence. Yet the guilty can find no comfort in reflecting on the purest benevolence. If one is led forth to execution, as an ungrateful traitor to the most wise and beneficent prince, he may, indeed, be persuaded, that his misery affords no just imputation on the benevolence of his prince; yet that benevolence can yield him no comfort in his present condition, but must rather APPENDIX. 438 serve to embitter his last moments, as a high aggravation of his crime. Our author's reasoning about the Deity's regarding the whole more than parlicidars, which is his last resort for an answer to the objection arising from natural evil, is so trite, so whimsical, and has already become so generally ridiculous, that I am almost ashamed to offer any confutation of it. Yet so long as men gravely reason in this manner, it may with equal gravity be inquired, What, or where, is the whole? For if death puts a period to all the happiness of human life, and if all the parts which make up the whole of every gene- ration since the world began, have successively arrived at that period ; then we, the present generation, for whose bene- fit all our predecessors have been destroyed, are for the time being the whole; and in a few years we must give place to another whole, and so forward. I insist, therefore, on the question. What, or where, is the whole 1 or, how many thou- sand ages must yet revolve before a permanent and happy whole shall begin to exist? We must see, then, what our author has to say of natural evil for the satisfaction of individuals. In a general view of the subject, he says, " It can afford no argument against the benevolence of the Deity, that created beings, from their na- ture and condition, are capable of pain, supposing in the main, their life to be comfortable." And afterward, in order to show "that pain and distress are productive of manifold good end.s,'' he says, " In the first place, pain is necessary as a monitor of what is hurtful and dangerous to life." In short, the sum of all that he, or any other philosopher, has to say on this head, amounts to this. That Divine goodness bears a benevolent aspect toward us only, so i'ar as it appears in any respect providing for the preservation and comfort of our life; for it must still be held a necessary supposition, even according to our author, that our life be in the main comfortable. But where shall we find a philosopher who can comfort us at the approach of that event, which naturally extorts from our hearts the following reflection concerning the Deity? "Thou tu most man to destruction, and sayest. Return, ye children of m^n." Yea, do not all the tokens of goodness with which the world is replenished, the air we breathe, the food we eat. &,c., at last conspire to put an end to that life, which, for a few years, they preserved and cherished ? Be- sides, is there not sometljing in man that denies him happi- ness, even while he is most advantageously sitrnited? A late writer, who would be considered rather as a philosopher than 37 434 APPENDIX, as a poet, showing the vanity of expecting happiness on earth, concludes his argument thus : How oft the scene that gives delight At morn, otfends the eye at night ? 'Tis not the want of that or this ; Possession is the bane of bhss: And hence, of happiness, we see On earth th' impossibihty. Epist. Pkilos. Sf Moral, But our author, inclining to view things in a more pleasant light, makes a vigorous efibrt to open a hopeful prospect to men. I shall here quote a few of his words, where, in his general view of the subject, he introduces a consideration, which is the more Avorthy of our notice, as, says he, it " hath always afforded me great satisfaction. Did natural evil prevail in reality as much as it doth in appearance, we must expect that the enlargement of natural knowledge should daily discover new instances of bad, as well as of good inten- tion. But the fact is directly otherwise. Our discoveries ascertain us more and more of the benevolence of the Deity, by unfolding beautiful final causes without number ; while the appearances of ill intention gradually vanish, like a mist after the sun breaks out. Many things are now found to be curious in their contrivance, and productive of good effects, which formerly appeared useless, or perhaps of ill tendency. And, in the gradual progress of learning, we have the strong- est reason to expect, that many more discoveries of the like kind will be made hereafter. This very consideration, had we nothing else to rely on, ought to make us r^st with assu- rance upon the intuitive conviction we have of the benevo- lence of the Deity, without giving way to the perplexity of a few cross appearances, which, in matters so far beyond our comprehension, ought rationally to be ascribed to our own io-norance, and by no means to any malevolence in the Deity." Our author is so fond of the hopeful thought here suo-o"ested, that, in the second edition, though his doubts and perplexities still remain uncleared up, he has chosen to add, immediately after the words last quoted, a fresh and more sanguine profession of his hope, in the following words : " In the progress of learning, the time may come, we have great reason to hope it will come, when all doubts and perplexities of this kind shall be fully cleared up." It were to be wished that our author had been so kind to his readers as to inform them, for their comfort, what are those modern discoveries which have so much comforted himself APPENDIX. 435 Has he found out any method of doubling the length and joy of man's life? If that were the case, men of genius at least, might yet, by the gradual progress of learning, be encouraged to make a bold push for immortality. — Have the discoveries made by the telescope or the microscope rendered the curious happier or better men than those who never saw but with the naked eye? Have the modern improvements in luxury pro- moted either the strength of the body or tranquillity of the mind ? And as to the course of Providence, have earthquakes, wars, and other public calamities, been less frequent in our own than in former ages? In fine, has our author discov- ered any remedy of sufficient efficacy, either to ward off death, or to restore life to the dead ? In that case, indeed, he might, with a graceful assurance, hopethatthetime of clearing up all doubts and perplexities was nigh at hand. But this leads us to take a view of our author's reflection at the close of this branch of his subject. Having rummaged all nature for some glimpse of comfort, he at last, like one suspended between hope and despair, takes an anxious look of the grave, as if he would fain look beyond it, could he only perceive the least openirj^. He boldly attempts to use the language of hope, while yet he is obliged to confess, he has no solid foundation for it, and that it cannot be supported by fair reasoning. " I have," says he, avoided urging any argument from our future existence; though it affords a fruitful field of comfort, greatly overbal- ancing the transitory evils of this life. But I should scarce think it fair reasoning to urge such topics upon this subject, which would be arguing in a circle," &lc. Here is an honest acknowledgment. But the question remains. Whence the air of confidence in our author's hope 1 If it has no real, it must have at least some imaginary foun- dation. We have a hint of it in the close of his Essay on Liberty and Necessity. While the philosopher is solacing himself, in his closet, with the review of some ingenious dis- covery he has made, by which he is greatly exalied above the vulgar, he is apt to wonder at his being admitted to such intimate acquaintance with nature, and his elevated thoughts are then ready to suggest, that it was " perhaps that some augurium, some intimation may be given, of his being de- signed for a future more exalted state of being, &c. — Here it may be proper to observe, that the great defect of philosophy lies in this, that its fondest hopes are founded on a slippery j)erhaj)S. Now, since our author acknow^ledges upon one occasion, 436 APPENDIX. to wit, when treating of liberty and necessity, that whatever peculiar speculations a philosopher may have on that subject, his common train of thought, in the ordinary occurrences of life, is the same with that of other men, it is natural for us to inquire, what shall comfort a philosopher or any other man, at the time when his body comes to be filled with pain, and his mind with sad foreboding: when the blameable and foolish part of his conduct presses so hard on his thoughts as to overbalance all his wisdom and virtue, and natural evil is found to prevail as much in reality as philosophers acknow- ledge it does in appearance ? Or what augurium, what inti- tnation has he then concerning a future state 1 Our author, sensible of the great and important difficulty arising from this quarter, exerts himself at the close of his Essays to remove it. Moral evil is indeed the universal gall that imbitters all the afflictions of human life. And that is the evil which chiefly clouds the Divine character to the eye of man. Now, it is in obviating the weighty objection hence arising, that the great difference between the two editions of the Essays is chiefly manifest. In the former edition it was obviated in this manner. The author, after referring to his essay on Liberty and Necessity, proceeds thus, " It is there made out, it is hoped to the satisfaction of the reader, that the feeling which we have of liberty, does not correspond to the truth of things; and that our peculiar manner of conceiving human actions, as right or wrong, and as praise or blame worthy, is wholly founded on this deceitful feeling. The final cause of this singular feeling is also there laid open ; that it is happily adjusted to the nature of man, as an imperfect being, and tends to promote virtue in an eminent degree. This discovery affords a solid answer to an objection, which, so far as I know, has not hitherto received any good answer. And it is, that the objection rests entirely upon a false supposition, as if human actions were seen in the same light by the Deity, in which they are seen by men." In the second edition, the notable sentence I have marked with italics, as well as the argument in which it stands, is entirely dropped. And guilty men have nothing now to comfort th(m but the following reflection: We have a just ground of conviction, that all matters are by Providence or- dered in the best manner, and therefore, that even human vices and frailties are made to answer wise and benevolent purposes. Every thing possesses its proper place in the Divine plan. All our actions contribute equally to carry on APPENDIX. 437 the great and good designs of our Maker ; and, therefore, there is nothing which in his sight is ill ; at least nothing which is ill upon the whole." What we have now seen, gives us a very unpromising view of the gradual progress of learning. What vvas newly- found in 1751 to be the only solid answer to the weightiest objection against human happiness, is since found, in 1758, unworthy to exist even in the rank of delusions; and that even by the inventor himself Here I cannot help express- ing my agreement with those who declare it unbecoming a wise man to remove any support of human happiness, be it real or imaginary, unless he can substitute something more solid and beneficial in its place. For if the condition of men, with regard to their Maker be in reality desperate, or if heaven has provided no solid ground of hope for them, why should any man seek to deprive his neighbour of any dream or fancy that may contribute to his present amusement ? Our author has left nothing now for guihy men to reflect on for their comfort, but that all their actions contribute equally to carry on the great and good designs of their Maker; and that even their vices and frailties are made to answer wise and benevolent purposes. And, with our author's leave, 1 will add, so also are their punishments and miseries. For he has warranted us to say, that " pain is the great sanc- tion of laws, both human and Divine." But what comfort can it give to one who is doomed to misery, and has no solid ground to expect he shall ever be delivered fiom it, to reflect that his guilt and misery are subservient to some wise and benevolent purpose? Yet T agree with our author in main- taining, that both the vices and miseries of men are made to answer wise and benevolont purposes. Who sees not how greatly the triumph of Israel was he»ghtened by the destruc- tion of the Egyptians in the Red Sea ? and who sees not the grandeur of the contrast, which, according to sacred writ, will take place at last between two great divisions of man- kind? "And again thry said, Halleluja: and her smoke rose up for ever and ever." I chose, when writing my letters, to remark on the Essays^ as containing the most ingenious scheme of philosophic reli- gion 1 had seen. And the second edition of the Essays, how- ever much varying from the first, has not served to change my opinion. For th^ peculiar sort of glory which shone in the first, has confessedly departed from the second. There- fore, in this new odition of my letters, I have thought it best 3?^ 438 APPENDIX. to let my animadversions on the Essays remain in the same form as at first. Our author appears to me the more worthy of attention, as he has, in my view, traced the main lines of our natural knowledge of the Deity, and of our duty, in a simple, easy, and satisfactory manner. It gives me pleasure, to see so eminent and serious a theist, who, I think, cannot justly be charged with any bias in favour of Christianity, clearly evincing an universal determining Providence. One would think, indeed, that a very short process of reasoning might serve in this case. For if once it be admitted, that any event can happen otherwise than the Deity intended, we are at atheism immediately. Again, where our author gropes in the dark, pleasing himself with delusive perceptions, he does it in company with all other philosophers, who have sought, by the aid of philosophy, to open a prospect of hope beyond the grave. Here they are all like so many hounds at fault, who have entirely lost their scent. Accordingly, after they have laboured now for many centuries, availing themselves of each others' inventions, we find them at this day as unset- tled in their notions as ever, even in the most interesting and important matters. Our author has, in his second edition, settled remorse on a firm bottom ; but then he has removed the main pillar of hope. And thus it is always found, that the nearer philosophy approaches to truth, the sense of law, obligation, duty, and remorse, weighs the heavier, while the ground of comfort and hope gradually becomes lighter in the opposite scale, till at last it quite vanish awa3^ As the course of nature is the province of philosophy^ so death, the dissolution of nature, is its iie -plus uUra, its impassable limit. Yet philo- sophers have access to viev^ and consider the soltm.n and interesting approach of man to that limit. And, if they could read the lesson it naturally exhibits, perhaps they might come to find something worthy of their attention in that gospel, which gives the only account that ever yet could bear being twice told, of a comfortable opening beyond that limit. But why should I urge this reflection, since nothing less than the evidence of the gospel can embolden one to give due attention to the last stage of man's life? Accord- ingly, we find, that philosophers, who examine every other appearance in nature with the most prying look, seldom or never incline to give any proportional attention to the last and most important one. However, it may give those who love the Scripture some APPENDIX. 439 satisfaction to find, that the farther progress philosophy makes, the more phiinly appears its insufficiency to help man in his most interesting concern, and the more evidently shines fortli the excellency of the gospel to answer that (nd ; which without amusing us, either hy delusive perceptions or cunningly devised fahles, but by the most solid truth, built on the surest facts, clears up all difficulties about the condi- tion of man w^ith regard to the Deity; which not only con- sults the happiness of man, and the honour of the Deity, to the best advantage, but also opening to view a grander cha- racter of the Deity than could be learned anywhere else, at the same time clears that character, in the most satisfactory manner, from every objection arising from the dark side of things. And thus we behold great propriety in the words, wherein is delivered the message which the apostles received from the glorified Messiah : " 'J'his then is the message which we have heard of him, and declare unto you. That God is light, and in him is no darkness at all." By an appendix, now subjoined to the Essay on Liberty and Necessity, it appears that our author, on an occasion sufriciently there pointed at, has, in order to screen himself from the imputation of heresy, thought it expedient to shelter himself among such great orthodox names as Calvin, Tur- rettine, Pictet, and the late Mr. Jonathan Edwards, of New England. The last of these, who was then alive, thought fit to reject the offered alliance, as appeals by a small pam- phlet, bearing his name, published at Edinburgh, 1758, call- ed, "Remarks on the Essays, &c., in a Letter to a Minister of the Church of Scotland."' This letter I read with much satisfaction, it appearing to me to have been wrote by one thoroughly master of his subject. It is enough for my pur- pose at present to quote a few words from the first page, where he says, " I think it must be evident to every one that has read both his Essa,?/.t and my Inquiry, that our schemes are exceeding reverse from each other."* This letter led me to read his octavo book just now refer- red to, entitled, A Careful and Strict Inquiry into the Mod- ern Prevailing Notions of that Freedom of Will, which is Supposed to he Essential to Moral Agency, Virtue and Vice, Reward and Punishment, Praise and Blame. It appeared to mc not onlv answerable to its title, but also to exhibit a * To the abovcmentioned Letter and Inquiry, I refer for a proper an- swer to the reasonings in the Essays, on the dchisive sen.-^e of contin- gency in events. 440 APPENDIX. more full and clear view than I had anywhere else seen, of the controversy betwcei:> the doctrines commonly distinguish- ed by the epithets Calvinist and Arminian. As this book, which was published in 1754, (Boston, New England,) is acknowledged to be a masterly performance in its kind, one would think that writers, who are of the latter persuasion, should find themselves concerned to provide a pertinent answer to it. The author, in the conclusion, has sufficiently hinted his challenge. After taking notice of the boldness of writers on the other side, he adds, " Indeed such is the case, that we might, if so disposed, speak as big words as they, and on far better grounds; and really all the Arminians on earth might be challenged, without arrogance or vanity, to make these principles of theirs, wherein they mainly differ from their fathers, whom they so much despise, consistent with common sense ; yea, and perhaps to produce any doc- trine ever embraced by the blindest bigot of the church of Rome, or the most ignorant Mussulman, or extravagant enthusiast, that might be reduced to more, and more demon- strable inconsistencies and repugnancies to common sense and to themselves; though their inconsistencies may not lie so deep, or be so artfully veiled by a deceitful ambiguity of wordvS, and an indeterminate signification of phrases." Though this writer's professed design is to support the doc- trine of the gospel, I am sorry I cannot recommend him as giving us any just view of the grand point of a sinner's accept- ance with God ; especially as, in my view, the whole contro- versy is of very little consequence, but in so far as that grand point is concerned. Though he has much occasion to speak of the influence of commands, invitations, &c. ; yet, so far as I could perceive, he takes no notice of any difference between the gracious command that freely communicates life and hope to the guilty, and any other command requiring the performance of some duty or good action in order to accept- ance with God. Or, to express myself in fewer words, it does not appear to me from that book, that he has duly attended to the grand opposition stated in the New Testament between the laiv of faith and the laio of icorks. He rather seems in agreement with the bulk of the reputed orthodox, (p. 169,) to speak o{ exerting faith in Christ as on a footing \\'\\}\ per form' ing other spiritual gospel duties. Now, before I close this appendix, it may be expected I should take some notice of the pamphlets that have been writ on occasion of my letters. If any one would see A Sufficient Answer to the Author of APPENDIX. 441 the Letters on Theron and Aspasio, he may find a pamphlet so called, writ by no less a man than Mr. John Wesley, and to be purchased at no greater price than a penny. It appears from this pamphlet that the writer is very angry ; and it must be owned, that in my letters 1 had said nothing to please him ; for near the close of the last of them, I had, as I still think was but reasonable, apologized to the popular preachers for rank- ing him among them. — As 1 cannot say that this writer has treated me with worse language than he had formerly done the God I profess to worship, I cannot decently have any per- sonal quarrel with him. We have heard of an old royal mandate, which, however dissimilar the cases, I consider as a rule proper to be observed on the present occasion ; The King^ s commandinent was, saying. Answer him not. However, a reply has been given him, called Remarks on the Reverend Mr. John Wesley s Sufficient Ansicer, &c. Though this remarker is abundantly keen in my defence, so far as he thinks me defensible, yet I apprehend the attentive reader will be at no loss to perceive that his zeal and mine do not run altogether in the same channel. It will be perceived, I presume, that the peculiar complexion of his zeal must appear no less exceptionable to me, than mine does to him, where he finds himself obliged to deliver me up defenceless into Mr. Wesley's hands. Other two pamphlets have appeared ; of which the one is called. Animadversions on the Letters On Theron, (fcc, and the other, A Plain Account of Faith in Jesus Christ, in Remarks on several Passages in the I^etters, &c. The author of the former charges me as an advocate for works to the prejudice of faith; and the author of the latter charges me as an advocate for faith to the prejudice of works. If these two gentlemen would read each the other's performance, and then take another glance of the book they have been remarking on, though they should not come to like the book any better, they might learn to oppose it more pertinently. Yet, to deal impartially between the two, the latter appears to me to understand better what he is doing than the former. However, as it was my purpose to contend for such faith and such works as are equally obnoxious to the dislike of the reli- gious world, I have no reason to be disconcerted at seeing my book disapproved by men of very different sentiments in reli- gious matters. Perhaps it may be expected I should likewise take some notice of a book published last year, and advertised in he Scotch papers, as containing, among other things, "ade«-C- 442 APPENDIX. tion of some ignorant and rash notions about faith and con- scie?ice, thrown out in a late book, entitled, Letters on Theron and AspasioJ' But as the author, in a letter to his publisher, which I have seen, has declared he disapproves that adver- tisement, that part of it now quoted I mean, and as the public is not now sufficiently authorized to apply any strictures in his book to mine, I apprehend I have no occasion to trouble the public with any particular notice of them. I have only to add, that as several of the books and pam- phlets remarked on in these letters rnay have undergone alterations in new editions, I have thought it proper, to pre- vent mistakes, to subjoin the date of the first publication of the letters at the close of the last of them. March, 1759. PREFACE TO THE THIRD EDITION. Since Christianity, by the address of the clergy, became an engine of their dominion, almost every attempt to illus- trate tlie truth and peculiar excellence of that religion hath been obnoxious to very obvious imputations. And many showing a readiness to allow the clergy, whether reignuig or only yet aspiring, to be, according to their claim, the genuine successors of the apostles and first ministers of the gospel, have fondly embraced so plausible an occasion for insinuating, that these two very different sorts of men have been all along of the same stamp, and actuated by the same views from the beginning, to the no small reproach of the Christian religion. But if the true genius and tendency of that religion, ex- hibited fairly only in the New Testament, be duly attended to, it will be found that the Christian cause and that of the clergy form two very different, yea, two very opposite inte- rests, which, from the commencement of the opposition, have been all along very hostile towards each other. This opposition hath been more especially manifest since the Scripture began to be published in the several languages of Europe. As that book hath proved the great instrument in the hand of Providence for breaking their kingdom, fill- ing it with darkness, and obliging them, however reluctant, gradually to lower their pretensions ; so they have looked with a most invidious eye on the increase of knowledge arising from that book, especially while sapping the founda- tions of their kingdom, it hath served to disclose, in its primi- tive lustre, the ancient doctrine of the kingdom of heaven, so much insisted on by the author of the Christian religion. It sensibly touches them to find their yoke cast off by many, who, allowing Christianity to be such as they exhibit it, have found a plausible pretext for avowing their aversion to that religion altogether. Yet, in this regard, they receive some consolation, by refiectinir, that their credit sinks along with that of Christianity itself. 518 PREFACE TO THE THIRD EDITION. But what must grieve them still more sensibly is, to find themselves forsaken and opposed by others, who maintain, and what is worse, by what has hitherto appeared, have unanswerably proved, from the very book whence they (the clergy) have so long derived their importance, that Christ's kingdom is quite a different thing from theirs, and that the very author of the Christian religion hath devoted to destruc- tion their kingdom, which he is now evidently fast con- suming by his word and providence. Freethinkers provoke their followers to throw off the clergy's yoke by the fear of a temporary laugh ; but Christ moves his followers to turn away from them by a much more weighty consideration, even the fear of everlasting shame and contempt. Those who understand the difference between Christ's kingdom and that of the clergy, must see, that it is the inte- rest of the latter to deceive. The truth on which Christ's kingdom is built, could never be the foundation of theirs; yet that both have one foundation must be pretended. The pretence cannot be kept up without some form or likeness of what is pretended to. As, therefore, it was necessary to the rise of the clergy's kingdom, that the Divine truth should be changed into a lie, so it concerns all who would study the support of that kingdom, to prevent as much as possible the imposition from being perceived. It is allowed that many, while imposing on others, are at the same time imposed on themselves. The Scripture, pointing at the means by which Christianity would be separated from the cross, and the clergy's kingdom erected, acquaints us, that this would take place by a gradual progress of men iraxing worse and worse, and a circulation of deceiving and being deceived. It be- longs, however, to every friend of the truth to detect the im- position, and expose the deceit wherever he can find it, let the heaviest part of the guilt fall where it may. Now, that the clergy's kingdom is falling, it highly con- cerns all who have any taste for that kingdom which cannot be moved, that a fair and open appeal to the Scriptures should be urged and carried on with all freedom. As the writer hath got the satisfaction of finding that these letters have been in some measure subservient to this end, he con- cludes this preface with his hearty wish, that far and wide may the controversy spread, whether by means of his or any other pen, and let every man judge for himself APPENDIX TO THE THIRD EDITION. It now remains to give the reader some view of the pro- gress of the controversy since the publication of the second edition. In consequence of these letters, two pamphlets have ap- peared : One of them entitled, " An Epistolary Correspondence between S. P. and R. S. Relating: to the Letters on Theron and Aspasio." Printed at London, 1759. The other, "The Law of Nature Defended by Scripture, against a learned Class of Moderns, who think it needful, in order to support the credit of Revealed Religion against Deists, to deny the Existence of that Law." Printed at Edinburp-h, 1760. In the first of these, Palsemon's account of flnth, with its in- fluence on the heart and life, is illustrated and enforced. By the other, it is hoped, the reader will see how vain the pre- tence of serving the cause of revealed religion by denying the law of nature. In opposition to the doctrine maintained in the letters, Mr. Cudwoith, dissenting minister in London, published two pieces. The first a pocket volume of 22 I pages, besides the preface, called, " A Defence of Theron and Aspasio against the Objections contained in a late Treatise, entitled, Letters on Theron and Aspasio." Printed in London, 17G0. The other a shilling pamphlet, called, "The Polyglot, or Hope of Eternal Life, According to the various Sentiments of the Present Day, &c." Printed in London, 1761. This author maintains such an universal grant of Christ as warrants every hearer to appropriate ; and it must be owned, he does it in some respects, with more consistency than many others; for he maintains, that Christ gave himself a ransom even for all those of mankind, who shall never be saved by him. See Polyglot, p. 35, &c. Those who follow Boston and Erskine, will not go so far 38 446 APPENDIX TO THE THIRD EDITION. as to say, ihat Christ died for any but his people whom he came to save, and will assuredly bring to everlasting happi- ness. They content themselves with saying, what is indeed equally foreign to, and subversive of the grace of the gospel, to wit, that Christ, by his taking on the human nature, stands in an equal or undistinguished relation of a kinsman redeemer to mankind sinners as such; so lead us conclude, that Christ took part in flesh and blood no less with the seed of the ser- pent than with the children God gave him, even the many sons whom he brings to glory. Whereas, the Scripture, far from countenancing their way of speaking, as if Christ took hold of the whole human race, in contradistinction from fallen angels, speaks expressly thus, " Verily he taketh not hold of angels, but of the seed of Abraham he taketh hold." It is also evident from the Scripture, that Christ died for the sanc- tification of all with whom he took part in flesh and blood. And as he who sajictifies, and they who are sanctified by his death are all of one Father, he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren ; and again, behold I, and the children whom God hath given me. Forasmuch then (says the Apostle, Heb. ii,) as the chil- dren were partakers in fiesh and blood, he also himself like- wise took part of the same, that through dtath he might destroy him that had the power of death, that is, the devil. From all which it is plain, that Christ's brethren, the seed of Abraham, or the many sons he brings to glory, are no other than the children God gave him, even the children with whom he took part in flesh and blood to die for them. It is likewise evident from Rom. viii, 29, 30, that all the many- brethren, among whom Christ is the first-born, shall be justi- fied and glorified. Now, while the followers of Boston and Erskine profanely maintain, that Christ took part in flesh and blood with many who shall reap no benefit in the world to come by that con- nection. Mr. Cudworth and his associates only go a step far- ther in the same profaneness of mind, while they say that Christ died for many who shall never be justified by his blood, nor saved from wrath through him. The former class like- wise maintain, that Christ is by his office a Saviour to many besides the elect ; and would persuade us, that he is an official Saviour to many who shall be efiectually damned. And far- ther, to persuade their countrymen that they have all some common interest in Christ, they remind them of their relation to God by the Scotch covenant, and would assure them, that hereby their land is married to God, not forgetting to add, APPENDIX TO THE THIRD EDITION. 447 that the people have likewise been dedicated to God in bap- tism. The latter class have a shorter way of persuading every one to say, Christ died for me, because they maintain that Christ died for every one of mankind. The former main- tain that Christ became related, by his birth, to many who shall reap no eternal benefit by that connection ; the latter, with like reason, sav the same of his death; and both classes agree in maintaining, that God hath made a deed of gift or grant of Christ and eternal life to every hearer of the gospel, yet so as that multitudes of those to whom God is said to have given eternal life, may perish eternally, through their inca- pacity or aversion to receive, or, in other words, to obey the command to believe; even as multitudes come short of the life offered in the law, through their incapacity or aversion to obey its precepts. Thus we see how thin are the partitions which divide the enemies of the gospel among themselves, and what pitiful perversions of Scripture they have recourse to, while they go about to overthrow the doctiine of the true grace of God. The inseparable eternal connection which God himself, of his sovereign grace and good pleasure, hath made between Christ and those for whom he was born and died, is set at nought, as a thing that may be frustrated as to many, through some defect in their ability or will; and all this, that the stress of our salvation may be laid on a connection we are called to make between Christ and us, and then the province of what is falsely called grace is to enable us to make this connection. This assisting grace, according to many, is commonly bestowed on those who ask it, or are some way desirous of it ; while yet, to avoid too flatly clashing with the Scriptures, exceptions are allowed. And here take place all the hocus-pocus tricks about grace alternately prompting or seconding our efforts to make this connection, with suita- ble directions for discerning, in some corner of our averse will, some hopeful disposition arising to meet that grace, or produced by it. Some notice may now be taken of a small piece against the letters, introduced by a sermon, the title running thus : " The True Comer ; being the substance of some Sermons preached in July and August last, upon John vi, 45. — To which is annexed, A Detection of the Spurious Faith in the Letters on Theron and Aspasio, &c. By Colin Mackie, Minister of the Gospel in the Associate Congregation at Montrose." Printed in Dundee, 1761. This author pleads for the appropriation, rebukes Palae- 448 APPENDIX TO THE THIRD EDITION. men, as maintaining only the faith of devils, and points out the danger Paljemon's friends and other dissenters are exposed to for want of Presbyterial government. The reason of this publication is given in a short prefatory address to the reader, which begins thus: " The errors contained in the Letteis on Theron and Aspasio, &-c., being so dangerous, specious, and deceiving, I was therefore in hopes some proper hand in Scotland would have delected the same ; but as there was no appearance of this, and the delusion taking too well with many in different places, and even throwing some professors into a jumble in the corner, I judged it proper, for the vindication of truth, to essay a detection of the letters-author's spurious faith, with which he is deceiving the public," &c. At the conclu- sion, after pointing out the advantages of Presbyterial gov- ernment faithfully exercised, says, "x\nd how happy would the dissenters in the neighbouring land be if such church order were among them ? errors then of this kind would not find such favourable reception among them, as it seems this letters-author's faith has obtained ; at least they would not be put into such confusion thereby, as it seems they presently are." Next comes a pamphlet of fifty-four pages, in the title-page of which the letter-writer is said to be refuted by an old wo- man. The follov\-ing part of the title runs thus : or, Thoughts on his Letters to the author of Theron and Aspasio ; in a Letter from a Friend in the Country to a Friend in Toicii. Printed in London, 1761. Scarce inferior to any of the an- swers I have got from the men, j'oung or old. This serious old woman contents herself with evincing, as she can, throughout her pamphlet, a tenfold charge against Palasmon, which I shall lay before the reader, by copying her first page. " Dear Sir, I dislike too many things in Mr. S n's letters to notice, without being to you extremely tedious; and shall, therefore, give )'ou my thoughts only of some as briefly as I can; with respect to, 1. His omission of the great work of regeneration, as previous to any act of faith in us for salvation. 2. Deficiency in definition of justi- fying faith. 3. Deriding the Scripture doctrine of faith, in its direct and reflex acts. 4, Reproaching the Holy Spirit's Avitness in the word of promise. 5. Denying the influence of the gospel-grace on the heart unto gospel-holiness. 6. Turn- ing the acts of pure faith in the soul's flight unto Christ for life, into acts of love, in obedience to his command. 7. Placing believers when they sin, under the curse of God, and in danger of the wrath that is to come. 8. Making our love APPENDIX TO THE THIRD EDITION. 449 to Christ in continued obedience of life, the condition of our salvation. 9. False accusation of all those that assert the necessity of direct acts of faith in order to justification, as making faith our justifying righteousness. And, 10. Dis- missing all the descriptions of faith, which he is pleased to call modern, to the regions of darkness, from whence (he im- piously says) they come." I shall only add, that it concerns the reader, as much as the disputants, to judge for himself, for if his faith is not warranted by the apostles, it is matter of no great moment a\ hether he hearken to Palaemon, or to an old woman, either of whose authority, after all, is just as good as that of a general council in the concerns of the next world. 'J'oward the end of last year was published in Edinburgh^ a treatise of 181 pages, called, "An Inquiry into the Spirit and Tendency of Letters on Theron and Aspasio, with a View of the Law of Nature." By the last words is meant the above-mentioned pamphlet, called, "The Law of Nature de- fended by Scripture," &c. The Inquiry is said, in the editor's preface, to be "wrote by an eminent minister of the church of Scotland," and "published with an intention to obviate the many gross mistakes of the letter-writer, and to prevent the influence that his subtile abuse of the sacred writings may have on some of those into whose hands his books may have fallen." The shortest account I can give my readers of this per- formance is, that it exhibits an efibrt to overthrow the law of nature, and the doctrine of supernatural grace preventing man's will, in imputing righteousness without works. As to our author's opposition to the law of nature, even PalaBmon's adversaries, who are very willing to understand what makes against him, confess that their understandings fail them here. If the Hutchinsonians have any mm of sensibility remaining among them, who are capable of feel- ing regret at seeing their main fortress lying in ruins in this Inquiry, they must find themselves concerned to provide somethinfj liker an answer to the above-mentioned defence of the law of nature. It would be hard to suppose that aU of this class are so blinded with rage against the defenders, as to suffer such loose talk to p^ss for the best answer they can give. Some, perhaps, however much diverted at seeing the obstinate defenders pelted with such a profusion of rhetorical nosegays of the coarser sort, will reflect, that such diversion would have bern somewhat more seasonable, after seeing their strength taken down with more substantial weapons. 38* 450 APPENDIX TO THE THIRD EDITION. Our author's way of opposing- supernatural grace is more intelligible, better suited to the capacities of his readers, and has accordingly proved inuch more generally acceptable. The force of what he says is far from being new indeed, having been much hackneyed for many ages, till it is now grown quite threadbare. But, then, its want of the advantage often attending novelty, may seem to be in a good measure compensated by its antiquity ; for truth itself is justly vene- rable on that account. His chief topic of reproach, however much he seems to plume himself upon it, as if he had newly opened a rich vein of fresh wit, is evidently coeval with the first preaching of the gospel. When Paul displayed his doctrine of supernatural grace, his enemies charged him as saying, het us do evil that good may come ; lei us continue in sin that grace may abound : in a word, they charged him as making void our duty to God by his doctrine of faith. Celsus, as we find in Origen's third book against him, brought the like charge against the Christians of the second century. "But let us hear now whom these call: whoever, they say, is a sinner, whoever is without understanding, whoever is childish, and to say plainly, whoever is wretched, the kingdom of God will receive him. They say, that God is sent to sinners ; but why was he not sent to them that are without sin? What evil is there in not having sinned ? They dictate that God will receive an unjust man, if he humble himself under his wretchedness ; but the just, if he look up to him with virtue from the beginning, him he will not receive. — They commonly sa}-, that God can do all things ; but he will not do anything unjust. So, then, like unto them that are subject to compassion ; God, being subject to commiseration of them that plead pity, relieves the bad, and the good, doing no such thing, he rejects ! 1 indeed blame these, and such like, that 1 may not enumerate all ; and I say they trespass wickedly, being contumelious to God, that they may allure evil men with vain hopes, and persuade to despise the better things, as if, should they abstain from them, it would be better for them." How common it has been in later ages, parti- cularly the present, to load the doctrine of supernatural grace with like imputations, needs not be insisted on. Our inquirers account of the natural consequence of Palce- mon's doctrine runs thus, " The only safe way and the only way to be easy on this plan, is to run as fast and as far from God as we can, and boldly presume, that The Lord have mercy 07i a miserable sinner, will in the end do the business at once. Palaemon dare not avow this natural consequence APPENDIX TO THE THIRD EDITION. 451 of his new Divinity, which, it is to be feared, has deluded many into everlasting destruction." This is only a sample of the reproach copiously poured forth, in a number of pages, by the inquirer against supernatural grace. The more we observe the aspect of the clergy towards that grace, the less cause of wonder shall we find at seeing eminent men among them highly provoked at the doctrine of it : for so far as that doctrine is clearly undei-stood, down comes their eminence by the lump. On their principles (if those of the inquirer be taken for a sample till a better be produced) they do indeed owe a very deadly grudge to that doctrine, as nothing rubs harder on their high pretensions, nothing serves more effectually to evince their hypocrisy. Meantime the acceptance Avhich the inquirer's reproach has found with the religious, afibrds Pala3mon an additional proof of what he has frequently had occasion to observe, that people may have the character of devout Christians, and yet be filled with great aversion to the grace of the gospel. And this aversion holds pace with their aversion to the Christian labour of love, which is likewise treated with great contempt in the Inquiry. — Hence arises a presumption that Palsemon's notion of grace, both in respect of its nature and effect, is the same with Paul's, seeing it provokes the same sort of reproach as Paul's did from the beginning. As an extract of a letter, of December 16, 1761, sent me by one of the readers of the Inquiry, may be of some service to the rest, in comparing their thoughts on the matter in hand, I shall here offer it to their perusal. " This nameless antag- onist cannot be the author of the famous Sober hiqnirij, as has been given out, nor any other popular minister of the Church of Scotland. He rather sorts himself as an answerer with Wesley; and indeed he appears abundantly in his spirit and temper, though he would show more of the philosopher, and less of the theologue than he. It is true, he would rea- son you out of the law of nature, in order to maintain his philosophical divinity; but he has acquired much moral philosophy, from which he gives you manifold sage moral instructions and reprehensions. " If you had reason to find fault with Aspasio for making too light, first of the comfort that is in the belief of the truth, and next of the comfort of the Spirit witnessing with our spirits, to maintain his groundless appropriation ; you have much more reason to say the hard rchul-c //z^t' to this author, who, without Aspasio's serious concern, spit(Tully rt-proaches both. His last resoit for defence of the appropriation, or 452 APPENDIX TO THE THIRD EDITION believing what is not true till it be believed, is an old argu- ment used by the marrow-men, (p. 28,) which was long ago fully answered in a treatise lately printed, vol. 3, p. 402-400, of Glas's works. " The great outcry against what you say from Ezekiel, chap, xviii and xxxiii, is full as strong against Lev. xviii, 5 ; Rom. X. 5; Luke x, 25-28 ; Matt, xix, 16-19; with Gal. iii, 21. He saw this but waved it ; and all that he alleges against the children bearing the iniquities of their fathers, he saw confuted in that seventh number of notes, (Glas's works, p. 245,) which is quoted by him ; for whom, therefore, it will be to no purpose to write anything. " He holds no law common to mankind sinners but the law of faith; no natural law but supernatural revelation. And his law of faith may possibly be that lately discovered in revelation, viz. a law introducing Christ to the inherit- ance, not by his fulfilling the law, or redeeming from its curse, but, in opposition to that, by a promise to him, and by a faith of his that stands in the same connection with that promise, as works do stand in with the law. This law of faith has been sufficiently exposed in a letter now printed, vol. 4, p. 371-379 of Glas's works. " He would still maintain his most ridiculous gloss on Rom. i, without removing your just objections; and so would he maintain the two most opposite and ridiculous glosses on Rom. ii, but he supports these glosses, and, as a philosopher, reasons you out of your law of nature by this demonstration. It is impossible even for you to deny the fact, (which you forgot,) that you was an infant, and that then you had not, by reason of use, 3'our senses exercised to discern good and evil; therefore, now when you discern them, it is most manifest you do it not by nature. Even so you must remember, that we were all iniflints, and were not then capable of generating our species ; and thus must you know for certain, that w' hen we grow to do that, we do it not by nature. " But if he has got the better of you in any one point, it must be in what he calls judging and speaking evil, which he doth with great spirit and alacrity with respect to you, your friends and adherents." Follows an extract of a letter wrote by another reader. " The inquirer hath observed a contention, in which a greater personage than either of these disputers durst not bring a railing accusation ; I wish his own remark had pro^ duced an imitation of this moderation in himself If misre- preseatation and ill names may he called railing accusations, APPENDIX TO THE THIRD EDITION. 453 I cannot help thinking you may see some of it in p. 28. " Palacmon insists — there is no such thing as — commands to unhelievers — to beh'eve," &c. Here, I suppose, you will not say the charge is literally true ; nor that representation of his sentiments from p. 3G-40, that the gray-headed sinner, especially if he be very obdurate, &c. — stands infinitely fairer for salvation than, &c. ; or that (p. 45) he (Palajmon) is ready to curse to the pit of hell — them who say that any Divine assistance is necessary to make the word efTectual ; unless by Divine assistance he means, that the new creation is accomplished by Divine power coming in to aid and assist the efforts of nature, which representation 1 grant Palaomon would think as ridiculous as to say, that God assisted the chaos to produce a world. Or, when he insinuates that Palaemon says, that Christ hath done all, and left us nothing to do, to the exclusion of the obedience of faith. " These, and some other things, appear to me no better than railing accusations, which are altogether unworthy the inquirer. We all know it hath been found necessary for disputers of the lower class, when they could not confute w^hat their opponents had really said, to make them say what they could confute; but the inquirer could need no such low artifice. There is certainly difference enough between these two authors, if they would condescend to state what they affirm and what they deny plainly, that the opposition might be perceived by men not very skilful in the use of words. As the inquirer has entered the lists in defence of such addresses as I heartily detest, as they seem to me subversive of the gospel proclamation ; and as he seems defending an account of faith, which, as I understand him, I have some objection to ; I shall give my thoughts on these two points without being solicitous about the choice of words. — As I am conscious of deficiency in polemical divinity, I do not pretend to any formal or ordeiiy remarks on the inquirer, only to say simply what I think I ought to believe and do, leaving to you the reconciling or contrasting it with whom you please. " If Palcemon denies all exhortations to unbelievers except Be perfect, (which you see I do not believe,) he may as well deny that the gospel is to be preached to every creature, or that now God comviandelh all men tceryw here to repent ; for certainly Be perfect is not the gospel. " 1 have no scruple to say, that all who labour in public doctrine are bound to speak to the people all the words of this life, and to say to all whom the word of this salvation is sent, 454 APPENDIX TO THE THIRD EDITION. that it is God's command that they repent, and believe the gospel. I take it, all scriptural addresses to the world are only saying- this in different ways. They cannot be vindi- cated if they do not, as they are ahle, point out the evidence of the things which began to be spoken by onr Lord, and were confirmed to us by them that heard him ; at the same time addressing themselves to the consciences of men in the sight of God, showing them the breadth of the Divine law, the guilti- ness of human nature, the wrath of God revealed against all ungodliness of men, and the justice and mercy displayed in salvation ; and add to all this, with the strongest confidence, He that believes, shall be saved; and he that believes not, shall be da??i?ied. " If these truths get access to the conscience of any, they are not at liberty to encourage the hope of such, by lowering the Divine claim of perfect righteousness to commend them to God's favour, but are bound to show them where alone that rigliteousness is found, in which they can be accepted. I do not see anything should induce them to consider men as believers, while they are neither comforted by the- ^-evealed righteousness, nor influenced by gospel ; nor have I any con- ception of an unbeliever desiring to believe; however it is natural enough to desire ease of mind. Ignorance and enmity which still remain in the children of disobedience, seem to make such a character impossible to be found. He is enmity against God, and uiiderstandeth not the thiyigs of the Spirit of God, neither can he know them, &c. It is absurd to sup- pose a person desiring to believe what he hates should be true, or what he sees no evidence of, or importance in. He that doih perceive the evidence and importance of the gospel as the Lord hath spoken it, is doubtless a believer ; for what else is believing, but receiving the evidence, and perceiving the true meaning and importance of a doctrine? You see I have nothing to say to any supposed equivocal character, or person making advances toward that righteousness which God brings near to the stout-hearted, which are far from it; for I do not suppose that there are indeed any such characters. " I can easily see how such as believe may be said to hunger and thirst after more knowledge of the truth, which brings a righteousness to their view on which all their safety and happiness depends, and so hunger and thirst after the enjoyment of that righteousness : but I cannot see how any person can be said to hunger and thirst after Christ's righte- ousness, who do not with the heart believe, that by him all that believe are justified, which is with the heart believing to APPENDIX TO THE THIRD EDITION. 455 righteousness : I cannot see how he can thus hunger, unless we may suppose him longing for that which he hath no know- ledge of, or value for ! Yet it will be owned to be natural enough for men to desire some kind of righteousness, real or imaginary, seeing the present peace of a thinking mind greatly depends on having some reason of hope at hand to fortify them against the fears of wrath to come. " Taking this to be the view the gospel considers all men in, (as believers or unbelievers,) 1 see no danger in supposing that all its exhortations may be addressed to believers, who are to walk in the Lord Jesus Christ as they received him. Nor do I see any danger in all the exhortations being addressed to unbelievers, supposing the command to believe on the Son of God be understood as inseparably connected with, and essential to every act of obedience to such exhortations. Thus we may say to men promiscuously, Believe on the Lord Jesus Christ, and love, obey, &c. But I connot think any encouragements to believe for justification should be taken from such dispositions of mind, as we may observe about the serious and inquiring; for such encouragements would be so many impeachments of the freedom and suitableness of that grace which reigns through righteousness by Jesus Christ. " Any such encouragement to believe would be turning the attention from the abundant grace and gift of righteous- ness, to the token for good which is observed to embolden our confidence. He that thinks he may believe, because he hath these good symptoms, must needs tliink, if he could see no good about himself, the gospel would not be suited to give him joy and peace in believing it. Now, whatever such a mnn believes, 1 should not think that /le believes on him that justifies the ungodly. You cannot but know the art of religion greatly consists in soothing the minds of men, and promoting their peace without the painful conviction, that all their labour after distinctions and precedency are aggrava- tions of their guilt and rebellion ; for the last thing a man parts with is a good conceit of himself And I must still say, I think this has been greatly promoted by the kind of address for which the inquirer is a most ingenious and reso- lute champion. " I suppose every man hath good authority to urge on as many as will hear him, the full import of such words as those, Repent, and believe the gospel. And on such as pro- fess the faith, (as they must be careful to maintain good works,) h^ also must urge, that they show out of a good conversation their works with meekness of wisdom ; for they 456 APPENDIX TO THE THIRD EDITION. cannot show their faith but by their works. But I see not what obedience can be paid to the special precepts of the gospel by such as are not under the law to Christ. Nor do I conceive that exhortations can receive any additional weight from the importance and solemnity of what they call ministerial authority, without detracting as much from the reverence due to God alone. " If you do but understand my way of expression on this head of exhortation, it is all I have aimed at ; and I proceed to a remark or two on the grant or deed of conveyance, by which the inquirer seems to think Christ and all his benefits are made over to all mankind. " I readily admit, that the gift of the Son of God, the gift of righteousness, and the gift of God, which is eternal life, are inseparably connected, so that he tvko hath the Son hath life ; but what 1 demur upon is, How doth it appear that this is made over to all mankind? The inquirer freely owns, it is no benefit to any but them that believe ; and he also admits, that perfect sovereignty is exercised in the actual application and reception of this gift. If this is so, I cannot see the ne- cessity of introducing the difficult business of proving, that is given which is never received, or that God hath, by a deed of conveyance, given eternal life to them that suffer eternal death. If this be not to suspend our actual pa rtici pation upon some condition to be performed by us, I confess I cannot see why he should make the grant more extensive than the actual conveyance. If this grant comes limited by the absolute sovereignty of God, as he says, p. 31, how, then, is it more than an universal proclamation, that ivhosoever believeth on, the Son of God shall not perish, but have everlasting life ? Does not this way of expressing it look like saying, A grant made to all mmkind is limited to a certain number or small rem- nant of them? " I cannot think of the Son of God being given for such to whom the inheritance of sons will never be given, because, I suppose these gifts to be equally extensive; and as little can I think of Christ being given to such whom he was never given /or. For this is the account Christ gives of it, viz. that he laid down his life for his sheep ; and of others he saith. Ye believe not, because ye are not of my sheep. For this end he tells, he had power over all flesh, that he should give eternal life to as many as the Father had given him; and accordingly as many as were ordained to eternal life, believed. But is the gospel a grant of eternal life to such as APPENDIX TO THE THIRD EDITION. 457 he did not lay down his life for ? to such as were not given to Christ, nor ordained to eternal life? " It is plain enough that the general declarations of the gosp^'i of God to wliosoevcr will, lohosoecer believes, &c., afford stiiiicient encouragement for all the ends of the earth to look to him for salvation ; and as these declarations are not limited, by being addressed to men of such qualifications as naturally lead them to glory over one another, they leave no room for any desire of distinctions j/i order to justification, nor yet for any suspicion lest this grace be not extensive enough to reach the most guilty character. Thus it is equally calculated to oppose both pride and despair. " As here the Divine faithfulness is security, that whosoever believes shall not perish, biot have everlasting life, I see no- thing to hinder their rejoicing in hope of the glory of God. Yet I do not see this rejoicing will exclude a fear of coming short of the promised rest, of being a cast-away, or of draw- ing back unto perdition ; for I apprehend this maybe main- tained in perfect consistence with the record, that God hath given to us eternal life in his Son. It will yet admit of a jealousy, lest we have deceived ourselves, mistaken the truth, or believed in vain, notwithstanding we have been enlight- ened, anl hive tasted of the heavenly gift, &c. For the Apostle will warrant me to say, there are yet belter things which acconipan'i salvation. Therefore I do not perceive how a man is emboldened to say. He loved me, and gave himself for me, before his calling and election is made sure by faith working with his works, and being made perfect by them ; for his faith must be justified by its fruits, (as I apprehend,) before he can say with confidence, I believe, therefore I shal] not come into condemnation. " 1 also see, that as faith grows, so love will abound till it is perfected; and that 'there is no fear in love, but perfect love casteth out fear, because fear hath torment; he that feareth is not made perfect in love.' But 1 have no other conception of faith growing than increasing in the knowledge of GoJ, or in acquaintance with his good will to men, whence comes that love to him, from which obedience is inseparable. " But if we speak about that peace with God which is enjoyed as soon as a man knovvs the truth, and is inseparable from being justified by faith, I know no other reason of this beginning of his confidence and rejoicing of hope, but the general and free declarations of the gospel to sinners, under no other character than as ungodly and without strength. — Nor can I think of the most advanced believer, who certainly 39 458 APPENDIX TO THE THIRD EDITION. keeps in mind, that nothing commends men to God but a perfect righteousness, (if he keeps not this in view, he is not the person we speak of;) I cannot think of such an one who keeps in mind, that our God is a consuming fire, who can extract joy from anything but that righteousness in which God is well pleased? This is that which his faith works by love to, and is thereby proved to be the faith of God's elect. " But as we were speaking of what that is in the record of God, in which men rejoice as soon as they know it is true, you may take my thoughts thereon in a familiar simile. If in a time of famine a person who had store should cause to be proclaimed, Whosoever will, let him come and take corn at my granary freely ; in this case, a starving person who believed the proclamation, would need no particular invitation, describing him by anything but his wants, to en- courage him to say, Then I shall not starve or want, seeing he is faithful that promised. I conceive the joy of this person would arise from, and be proportioned to the confidence he had in the truth of the proclamation ; and he would have personal hope and joy, because it is a general invitation of whosoever will. Yet all this generosity would pass for no- thing to him who did not believe it, or was in hope of doing well without it, and too proud to live on mere alms. If any one questioned his own personal welcome to the gift, seeing it was of mere grace, it is obvious he would mistake, snd so not be- lieve the proclamation ; as he would who should put an impertinent emphasis on the word wUl,and inquire, Am 1 truly willing? &c., thus limiting it to the better disposed sort of people. " The whosoever will would be sufficient to maintain the joy of him that believed it, although it was said, this bounteous person foreknows who will believe him and accept his kind- ness, and for such only he intends it : for he would say, Such a general invitation leaves me no occasion to make out my personal election, for I am not invited under any descriptive name,but that of a wretch that is perishing with hunger; there- fore I am as freely invited as though there was no other in my case, or as any of them who have already received it. I own my similitude halts, in that no man can exercise sovereignty in disposing the mind to acceptance, consistent with the sup- posed declaration ; nor is bodily food actually enjoyed when the report of it is believed, which is the case of the bread of God, for men live by every word that proccedelh out of (he mouth of God. APPENDIX TO THE THIRD EDITION. 459 " I admit, that joy and peace in believing would be very- faint, if it had no more to rest upon, or rise from, than saying and believing some few will be saved, perad venture I may be among them. For I do not take this to be believing the whole record of God concerning his Son, seeing this declara- tion would leave us to imagine some qualification in those iew which partook of it. I take it, the joy of faith is greatly proportioned to the clearness and extent of that view which the person has of the grace of God which bringeth salvation. Yet this doth never banish such a fear as is not tormenting, but like the apprehension of danger which a manslayer would have; keeping him in the city of refuge till the death of the high-priest, knowing he could be safe from the avenger of blood nowhere but there. " The inquirer's account of faith seems to suppose it to con- sist in more than a belief of the facts which God hath testified concerning his Son. But if we include in that account of faith the belief of what God hath told us as the meaning of those facts, I cannot see how faith can consist in anything more, unless it consists in believing more than God hath spoken : for if I can determine ivhai men ought to believe, I will leave it to critics to tell them how to believe. Introducing the devils as believing, to show, that we must believe more than they, or in another manner, is nothing to the purpose ; for we cannot say to them as w^e may to men, To you is the word of this salvation sent. If by assurance of personal wel- come he means no more than believing, that him that coraeth^ he icill in yiowise cast out, I heartily approve its full meaning." Those who would see the inquiry considered more particu- larly, may peruse a sixpenny pamphlet, lately published at Edinburgh, called, " Considerations on an Inquiry, &c." Toward the end of last year (1761,) was published in London, thoug-h not in EdinburMi till March, 1762, a book entitled, " Pahemon's Creed Reviewed and Examined; wherein several gross and dangerous Errors advanced by the author of the Letters on Theron and Aspasio are Detected and Refuted, and the Protestant Doctrine Concerning the Cove- nant of Works and the Covenant of Grace, Conviction of Sin, Regeneration, Faith, Justification, Inherent Grace, &c., Vindicated from the cavils and exceptions of that Author, and shown to be entirely conformable to the Apostolic Doc- trine concerning the several points aforementioned." In two volumes, by David Wilson. This book may be considered as the best answer to Palae- 460 APPENDIX TO THE THIRD EDITION, mon that has yet appeared, and that in three respects. 1. It is the most copious and particular one. 2. As it espouses most points of the popular doctrine censured by Pahetnon, so it gives the fullest view of the temper of mind which that doc- trine inspires, as how it operates when roused by opposition, and what low arts it must use to hide the shame of its favourite doctrine, when freely exposed in its proper hatefulness by tbe Scriptures. 3. The favourable reception it hath obtained among those whom Palaemon obviously intended to point forth as the most zealous enemies of the gospel, clearly evinces the inattention or insincerity of those who afiect to insinuate, that there is little or no difference between the truth Palcemon contends for, and the popular doctrine : yea, it serves to show, that there must bean irrcconcileable aversion between the two. This book, then, may be considered as the best answer PaljBmon has got, as being, in most respects, sub- servient to his views, and affording the fullest confirmation of his censures. As the author is known to be a preacher of the Scotch covenant, in London, and of that which consists in believing what cannot be called true till it be believed, his doctrine is not like to have much weight with those who hope to be saved by the truth already ascertained in the Scripture, and who have thence learned to hold in just abomination every attempt to revive horrid principles of extirpation, which become doubly hateful when introduced under the impious pretence of their being patronized by the sacred name of Jesus, than which it will be difficult to find a more base impudent falsehood. It may seem at first view no small condescension in the sons of the solemn league, to take such pains in convicting heretics whom they cannot extirpate. But, then, it must be remembered, that the old tyrant their father is dead, having experienced the truth of that ancient saying, all iheij that take the sioord, shall perish with the sword ; and that he was solemnly buried (firm may the turf lie on his head) by con- sent of the three estates of the kingdom at the revolution, having left behind him only some weakly posthumous chil- dren, who frequently, with sad countenances, point at his grave, lamenting his untimely fate. As his memory is very dear to them, they have contrived to make an image* of him, which is thought by some to be as like him as a dead thing can well * That is, a bond franieii, not twenty years- ago, by the leaders of the secession, as much after t!ie form of the old league and covcnai:t as the difference of the times would, in their view, admit. APPENDIX TO THE THIRD EDITION. 461 be to a livinir. Being desirous that the memory of their father should be preserved as lively as possible by means of this image, they have resolved, demanded, and solicited, that the same homage should be paid to the image as seems due to the original, at least so long as the latter remains under ground. For however strange it may seem, they still enter- tain hopes, as well as fervent wishes, that such a favour- able concurrence of circumstances may happen, as that the old tyrant himself may yet be raised from the dead, and once more bless his children, and terrify their foes by a sight of his awful face. Meanwhile, however, the homage demand- ed for the image goes but heavily forward ; for many, even of the acknowledged children, scruple to pay it. Nor is this to be wondered at; for it is difficult to supply the place even of one graven image by another, without the risk of greatly diminishing the wonted homage, as may appear from the following passage of Maitland's History of Edinburgh, rela- ting an event that happened there in 1558. ■ •' The reformation of religion in Scotland being greatly encouraged by people of all ranks, the populace, out of a furious zeal, destroyed the monasteries and images in all parts; and the first of September, which was approaching, being St. Giles's day, the tutelar saint of Edinburgh, the Popish priests and monks, according to custom, made great preparations to celebrate that anniversary in honour of their patron: and lest the new converts should disturb the proces- sion, they humbly entreated the queen-regent to honour the solemnity with her presence, which they imagined would prevent the insults of the populace; which Mary agreeing to, they prepared a magnificent pageant, whereon the statue of St. Giles was to be placed and carried in triumph through the city. All things being ready for the sumptuous proces- sion, both regulars and seculars repaired in great state to the shrine of St. Giles, to fetch his statue to be carried in triumph; but, as ill-luck would have it, it was carried ofi' the night before by some mischievous enemy, which had like to put an end to the whole aflair. But that St. Giles might not lose the honour of a triumph, a small statue was borrowed from the Grayfriars, which the people in derision caWcd i/oinig; St. Giles; which being attended by a great number both of priests and monks, and fine bands of music, marched in great pomp through the chief streets of Edinburgh. But the regent withdrawing a little before the procession was over^ the mob dismounted young St Giles from his throne and tore him in pieces; which so intimidated his attendants, that 39* 462 APPENDIX TO THE THIRD EDITION happy was he that could secure himself from the fury of the enraged multitude. But, by the prudent management of the magistrates, none suffered but young St. Giles, who was en- tirely demolished." This story may likewise serve to remind us of several other useful, though obvious reflections; as, that all idols set up by the clergy triumph or sink into contempt according as princes and those in power give or withdraw their counte- nance ; that the popular clergy will fall upon strange shifts rather than suffer a displaced idol to want some kind of sub- stitute ; that the triumphant idols, which formerly made Christendom tremble, and the modern substitutes differ in reality no more than an old and a young St. Giles: and that when the magistrates are prudent, even the more Ibrmidable idols may slide easily into contempt, without damage to any living soul. The retainers of the young solemn league, not having the countenance of a prince to command respect, have hitheito declined the attempt of honouring him with a public triumph, least they should provoke the greater insult both against him and themselves. They content themselves at present with doing him homage within doors, by sok mnly swearing fealty to him with uplifted hands, and confirming the same by subscribing their names; yet, as it is highly convenient that his followers and well-wishers should be as numerous as possible, the most tender indulgence is shown to such of them as scruple to pay the full homage, or, as the phrase is, want light about it. For these are admitted to the highest privileges of brethren, provided they are found lying- open to light, and using the mrans of instruction, that is, if they seri- ously peruse the Avritings, and reverently attend the procla- mations of the young league's heralds. And perha}:s the heralds themselves are sensible, that it is not easy to paint a dead image in so lively colours as to strike the ey( s of the beholders with that same evidence of mtijtsty, which ^^c^-ld shine so naturally from the awful presence of the living oii- ginal. For if the old tyrant himself should yet arise ficm the dead, and having the sword carried be fore- him, step for- ward in his wonted fierceness, holding in his right hand the Bible open at Curse ye Meroz, and with his le ft shaking his parchment, enacting al! pains, ci^ il and ccclesii:slic ; v. ho can doubt but he would soon dispel the darkness from the eyes of many, who now excuse the deficiency of their hon!£ge by their want of light? However much the sons of the sclemn lec.ouc, who ^ulsist APPENDIX TO THE THIRD EDITION. 463 by the g-enerous indulgence of the present government, have shown themselves unworthy of that blessing-, by their unnat- ural murmuring against the legal toleration, not to say establishment, enjoyed by others ; yet I would be far from grudging them the benefit of that toleration, which they so much grudge to see bestowed on their neiirhbours : yea, I ought rather to wish the continuance of that benefit to them, not only from principles of humanity toward those, who, however disposed, are unable to hurt the public tranquillity, but also in regard that the continuance of such a religious body, enjoying the protection of the government, is, in several respects, an useful and instructive sight. They serve, like the impotent remains of Jacobitism, as a a standing proof of the generosity and easy security of our government, which is no more afiected by their murmuring than the well-mounted horseman is by the little barking crea- tures of the villages through which he passes, whose hoarse notes he considers rather^ an enlivening salute, than a cause of serious resentment. They serve, also, like the Jews, for a standing proof of the truth of the Scriptures, while ihey bear witness to those w^ritings as Divinely inspired, which afibrd the clearest documents of the absurdness and hypocrisy of their conduct. Moreover, they serve the same end in the present age, as did their ancestors the Jews and Judaizing Christians in the apostolic age, who, by the oppo- sition, kept alive the controversy about the faith, and furnished occasion to the apostles and their adherents to make the evi- dence ofthe truth concerning Christ's person and kingdom to shine forth the more clearly in its beautiful simplicity and consistency. Farther, it might be difficult to persuade some Christians, who have little opportunity of reading history, that the gospel has already been corrupted as much as the apostles foretold, if such living proofs were wanting. Now, when one beholds such men teaching us to hope for salvation, by believing what is not true till it be believed, and abusing the sacred name of Jesus to patronize the same cor- rupt worldly views, on account of which the reformers cen- sured the Church of Rome, must he not think it very diverting to see these same sons of the solemn league setting up for champions of the Protestant doctrine against Popish tenets, unless he considers their serious aim to be, to persuade us to be true Scotch instead of Roman Catholics? When we observe how deeply our reviewer has been afflicted by Palsemon's censure of his doctrine, and his wor- thies who patronize it, and at the same time reflect that he is 464 APPENDIX TO THE THIRD EDITION. a son of the solemn league, we must own, that he bears his chastisement as well as could be expected. The virtue of patience is always most conspicuous when it sustains properly the greatest trials. So well is the reviewer armed with this virtue, that, even after the fatigue of advancing to the middle of his second volume, he says, p. 159, "I would not choose to render railing for railing," which plainly indicates a very sober-minded choice. Nor must we too hastily conclude that he had no idea of the propriety of such a choice, though we find him, from beginning to end of his two volumes, frequently discharging his heart in such noisy explosions as these noted below;* for even ships of war sometimes discharge guns that have no tendency to annoy the enemy, but serve merely as signals of distress. How averse he is to give the least offence to Palaemon, may appear from his modestly with- drawing from his worthies the title of Reverend, which he is satisfied well becomes them. " I have," says he, " omitted the title of Reverend, lest it should offend our author."! Since the reviewer, then, is so inoffensively disposed, have we not some reason to conclude, that if he could have found relief to his mind otherwise, he would have fired fewer guns of distress? His distress may farther appear, both by the charges he brings, and his manner of evincing them. The general charge, which is several times repeated in nearly the same words, may be seen in vol. 2, p. 297, where speaking of that * For shortnes.^, and to provent mistakes, his book may he cited under the name of Eevieio ; vol. ], this impious writer, p. i27; ag^ents for hell and factors for the devil, 207 ; a malignant opposition to the true doctrine of the gospel — with a malicious attempt to defame, 213; and there is no reason to doubt but God will seasonably vindicate the hon- our of his own name — by stopping the mouths of such liars and blas- phemers, 187. Again, vol. 2, reveries of a (fistempered imagination, occasioned by a rooted disaffection and malicious oj)pos!tion — .scoffing libertine and stubborn sectary, 1-59 ; such brainsick writers as he, 163; snch a. farrago of cnide, senseless, and contradictory notions, 187; an hnpudent ranting sectarv. 197 ; by manv decrees exceeded the grossest Pelagians in heresy and blasphemy, 219; his impious as.sertions, and blasphemous insinuations, 220; .sctirrilous reproaches, 227; wicked prevarication, and scandalous disingenuity — blasphemous insinuating, 228 ; makes every appearance or seniblance of practical religion and godliness a subject of* ridicide, and treats all Christian exercise and experience with the most profane contempt. 231 ; such an amazing height of impiety — such an instance of daring impiety and blasphemy — that scheme of principles, or rather, hodge-podge of error, nonsense, and blasphemy — for impiety and blasphemy few of them [the doctrines of devils] have exceeded, or even equalled, 241, t Review, vol. 1, p. 117. APPENDIX TO THE THIRD EDITION. 465 crood which PalaMiion has the. assurance to call the ojicicyit apostolic gospel, he adds, " And I hope the intelligent and impartial reader, by this time, will easily perceive, that, far from meriting that honourable appellation, it is nothing else but a confused jumble of Pelagian, Popish, Socinian, and Antinomian errors, blended together with a little art, and in- terspersed now and then with some fontastical notions pecu- liar to that new society of sectaries in Scotland," &c. To evince this charge, which is distributed into twenty articles, is the task he undertakes : and what distresses him is, that he can find so little evidence. Hence, we find him so often com- plaining of PaL-emon's obscurity, as Pref p. 42, " It would be a very unpleasant task to follow this extraordinary writer through all the mazes of obscurity, mysticism, ambiguity, and inconsistency, in which he endeavours to entangle the igno- rant and the unwary. It must, indeed, be acknowledged, that this writer has thrown such a mist of ambiguity and ob- scurity upon almost every subject he treats of, as makes it very difficult to know what are his real sentiments. He has buried almost every subject he touches upon in such ambi- guity and obscurity, that it is often very difficult to know whether his words have this or that meaning, any meaning, or no meaning." Moreover, it distresses him to find any one pretending to receive the least instruction from such a trifling writer. *' What pity is it that men should suffer themselves thus to be bantered out of their religion and reason too, by the scorn- ful and senseless reflections of one of the most trifling, though one of the most arrogant writers that this, or perhaps any age has produced?''* Now, reader, is it not somewhat strange, that an obscure, trifling, and withal arrogant writer, should put together a confused jumble of senseless notions, in words to wdiich it is often difficult to affix any meaning, and yet in composing this jumble, to lay down a plan for deceiving, not only the simple, but also those of whom other things might have been expected, and that even in the most important matters? yet it seems "thus he endeavours to de- ceive the simple, and has actually imposed upon some, of whom other things might have been expected; but it is hoped, the more judicious will easily perceive the artifice, and escape the snare which he has laid for the inattentive and unwary.-' t Now, to what shall we compare the strange obscurity of * Review, Prof. p. 52, t Review, Pref. p. 47, 4G6 APPENDIX TO THE THIRD EDITION. Palaiinon's creed ? It seems to resemble the blackness of an impending storm, dark and dreadful at once ; and it would seem, that, in the one case, as in the other, a gleam of light- ning now and then darts through the gloom, adding increase of trouble to the beholder's mind. That our reviewer is both troubled at that creed, and at the same time straitened to ac- count for the design or artifice manifest in it, may appear from his own words; for he says, " It is not easy to conceive what the writer could intend by troubling the world w^ith such ?i farrago of crude, senseless, and contradictory notions as he hath thrown together on this subject"* of faith. Now, why should a foolish book about religion trouble the world so well accustomed to such productions '? But if Palcemon's creed be supposed the same with that of the apostles, and accordingly to have something Divine about it, then the wonder will cease : for it was said long ago, " These men do exceedingly trouble our city." And when the author of the Christian creed was born, though his earthly condition was very obscure, yet that event being attended with an ap- prehension that God was there, we find that Herod and all Jerusalem with him were troubled on that occasion. It may likewise be remarked, that as the doctrine of the apostles about faith is very closely connected with their ac- count of the heavenly nature of Christ's kingdom, which is not of this world ; so nothing serves more effectually to fill the clergy's kingdom with darkness, and defeat their attempts to restore it, than a free display of the Scripture doctrine on the connection of these two important points. And the New Testament forbids us to be surprised, when on that event we find the clergy, instead of repenting of their deeds, gnawing their tongues for pain, and to ease their hearts, opening their mouths in strange expressions against that doctrine, and all who maintain it. How much the reviewer is galled by that doctrine, which neither he nor his fellows, though long since loudly called upon, have yet dared to answer; and what strange things the anguish of his heart compels him to utter, (while he looks back with wishful eyes toward that period, which appears so glorious in his eyes, when his forefathers, the covenanters, with a high hand* wielded the persecuting sword,) may be seen in many pages of his book, particularly toward the end of his preface, and toward the end of each volume, and in p. 159, of the last. But, however great the anguish of such men may be. Christians are not allowed to * Review, vol. 2, p. 187. 1 APPENDIX TO THE THIRD EDITION. 4G7 sympathize with them ; because it is said of the great Re- deemer, that in recovering' his people from the anti-christian kingdom, or spiritual }3abylon, he ahull thoroughly plead their cause, not only to give rest to his land or his people, but also with this express intention, to disquiet the inhabitants of Babi/lon, as we now see abundantly verified at this day. Therefore, let Babylon, with those who lament her decay, bear her judgment, and let Christians join with the honoura- ble company mentioned in the heavenly proclamation, " Re- joice over her thou heaven, and ye holy apostles and prophets, for God hath avenged you on her." If we attend the reviewer a little farther, we may find him no less troubled with the light than with the darkness of PalcEmon's creed. The case seems to stand thus : Palajmon's scheme, at first vieio, ivould seem to be a defence of the Chris- tian doctrine ; this one would take to be the geiiuine and obvious signification of his words ; but this can by no means be ad- mitted ; for if he had honestly interided to vindicate the Chris- tian doctrine, he icould never have discovered such a warm opposition to such eminent preachers, of the gospel* " We do allow that there are some valuable truths which he some- times appears to set in a very clear and strong light,"! though never with a good intention. His constant opposition to the orthodox plainly proves that he must have an heterodox or heretical intention in all that he says. But the great difficulty is, how to convict him of this wicked intention, so as to make it plainly appear to others from his own words. This diffi- culty is the greater, that the cunning heretic hath carefully studied so to choose and arrange his words, that at first view they would seem to present a good and sound meaning, and this sound meaning one would take to be their genuine and obvious signification. Yet by these same words his wicked intention must be proved. A hard task it must be owned ! who would not in this case complain aloud of the obscure prospect before him? And had not the reviewer reason to say, " it would be a very unpleasant task to follow this extra- ordinary writer through all the mazes of obscurity," &.c. and accordingly to rake the best method he could to abridge his labour ? The task of detecting the heretic however is undertaken. The prying reviewer, by carefully poring on Palasmon's words, at last obtained something like the faculty of second sight in regard to them, which made them wear quite another aspect • Review, Pref. p. 12. t Vol. 2, p. 297. 468 APPENDIX TO THE THIRD EDITION. than they obviously do atfirstview ; and accordingly found that, by the help of a little art, they may be so explained as to admit of a sense quite opposite to that which one would lake to be their genuine and obvious signification ; and the whole scheme may be turned into almost as many different shapes as you please. For though, at first view, it would seem to be laid in opposition to some dangerous corruptions of the Christian doctrine, especially concerning justification through the imputed righteousness, it may be so explained as to favour either Pelagiimism, or Antinomianism, Socinianism, or Po- pery ; yea, one might easily form a creed out of it, containing the substance of all the heresies just now mentioned, in so fir as they relate to faith, jusllfication, regeneration, conversion, sanctlfication, &c."* When Palaemon's words and sentiments are once tho- roughly grounded to powder in the reviewer's mill, and then wrought up into a new paste, or digested into his summary, and then carefully reviewed and examined, then the reader mt angers to the grace of the gospel ; biU what Christian would say, that he under- stood or loved the good confession in the same sense as Paul and Timothy did ? — It is hoped our author understands mere about the gospel than tlie bishop did, and therefore it may the rather be presumed that he will not think the liiut above suggested altogether imperlineDt. 488 APPENDIX TO THE THIRD EDITION. chain of facts enforcing- what they said. Our author knows well how to illustrate the evidence arising from this connec- tion. Moreover, as we find the apostles adducing the influ- ence of the gospel on those who believed, as an evidence of its truth, so we find them on all occasions ascribing that influ- ence to the special interposition of God, though they were well persuaded at the same time, that the evidence of their gospel could not be resisted but by men unreasonable as well as wicked. Paul observes with pleasure, that the testimonj/ of Christ was confLTmed in the believing Corinthians, even as he calls them in the same view Christ's Epistle, wrote in such a man- ner as plainly to discover the finger of God in the writing. And with fervent thanksgiving he ascribes it wholly to God, that his gospel was understood by the Thessalonians to be God's word, and that it had its proper effect on them, expos- ing them to the same injurious treatment from their country- men as the first believers in Judea were exposed to from theirs. The same apostle, reminding Timothy of the treatment he met with from the world, assures him, that all who would live godly in Christ Jesus should meet with the like, while he forewarns him of evil men and seducers, Avho should wax worse and worse, deceiving, and being deceived. It is worthy of remark likewise, that Paul, summing up the proofs of his apostleship, signs, wonders, and mighty deeds, put on the front of them h\s patience, 2 Cor. xii, 12. Nor should it appear strange, that the evidence of the gos- pel should be supported in a constant way by something partaking of the nature of miracles, seeing the Scripture assures us, that the hard speeches of unbelievers will be at last effectually confuted by the most astonishing miracle of all. These reflections would open a wide field ; but why should I enlarge? If our author can but enter into the spirit of Christ's good confession, he will soon perceive what a light it throws on all the Scriptures, and how advantageous the maintaining of it is for enforcing the evidence of the gospel on the consciences of men. And what may give us some hope in this regard, is, that he has already, p. 116, given us a just and fair account of the apostolic tenets so far as he has gone. — The natural desire one has, that an argu- ment of such importance, already conducted so happily to such a length, may be carried to perfection, by receiving every advantage it is capable of, may serve as an apology for these few hints in regard to a writer highly entitled to our thanks. APPENDIX TO THK THIRD FDITION. 480 The following" is Palfr;mon's answor, oriv(ii Fcbruniy, 1760, to two questions })roposrd by one of" his irjuicrs. Thn first question respects adifHculty the querist found in describ- ings the character of a Pharisee under the Christian form, so as to prevent its being mistake n for that of a sincere Christian. The second respects the straftge notions of those, who, taJkingf in a high strain about some sort of union with Christ, and justification before faith, or before the beginning of the world, at the same time speak slightly of justification by faith. " I am not surprised at the difficulty you find in drawing a striking picture of the Pharisee under the Christian form. The gospel is best illustrated by facts, and without the proper facts the skill of the best teacher will go but short way. — Here you may recollect a hint in my third letter to Hervey, importing, that the hypocrisy of the Pharisee could never have been effectually demonstrated to the conviction of any, if a righteousness exceeding theirs had not appeared in the world. Their character was undoubtedly the likeliest thing to the Divine law that was to be seen in ttie world ; therefore every attempt to depreciate it must have appeared invidious, and of profane tendency, had not an excelling righteousness appeared. It was their superlative enmity to Christ, the purit}?- of his doctrine, and the perfection of his character, that laid their hypocrisy fully open, yet only to such as had learned of the Father, to understand the excellency of Christ's per- son, doctrine, and character. Now, that Christ hath left the world, the proper representation of what provoked the Pha- risees, and drew the affection of such as were taught of God, is continued in the world by the union of Christ's disciples holding forth his doctrine, united by, and glorying only in the excellency of his person and character. Christ himself refers to this, when praying for the unity of his disciples, he adds, That the world may believe that Ihou hast sent me. — The appearance of this union will be found to provoke the world, and to draw the affection of those who have no hope but in the Divine mercy, in the very same manner as Christ's personal appearance in the earth did. Without this, the ablest and soundest Christian teacher will only appear, either as an unintelligible, whimsical refiner of Pharisaical righte- ousness, or as invidiously depreciating the best idea men have of real worth and excellence. In general, if ho is an ac- ceptable affecting preacher, yet without proper zeal for the Christian union and separation, the most zealous Pharisaical professors w^i 11 still consider him as at bottom their friend; lor such men will always be ready to construct the best in 490 APPENDIX TO TIIK THIRD EDITION. their own favour, till they see all room for such construction utterly cut off by the most plain, striking, and demonstrative facts, that is, till they see the Christian union fairly take place without them, and themselves rejected, and boldly excluded. Then you will have no occasion for laboured descriptions to characterize Pharisees; for you will clearly see their enmity to Christ manifesting itself by the most stri- king facts in its ancient form. It appears to be God's design, that all the great contrasts established by the gospel, should be evinced in such a manner as sensibly to strike the minds of the meanest believers, and not depend for their evidence on the abilities of men skilful in the use of words. ' As to your next question, about the strange ways of speak- ing fondly, used by some professors about the time of justifi- cation, &c., I persuade myself, that a little reflection will soon convince you, not only of their gross nonsense and ab- surdity, but also that they are to be ranked among the nota- ble devices of Satan for depriving the plainest words of the gospel of all meaning in the minds of men, and, therefore, to be rejected with the utmost scorn and indignation. When we think of God, we must consider him as the first and the last, the Eternal. Here all notion of time utterly evanishes. We cannot measure the duration of God as we do that of creatures, by the gradual succession of thoughts, works, or facts; which way of measuring is our only notion of time. Knou'?i unto God arc all his icorks from the beginning of the world. But when we think of the manifestation of God to his creatures, his acting toward them, dealing or corresponding with them in any respect, (which is the only way we can either think distinctly, or talk intelligibly about him,) we must attend to the gradual, successive progress of his working, and, accordingly, rank his works in their proper order of time : as it is thus only that we can see the works of God illustra- ting each other, and all conspiring to enlarge our knowledge and happiness ; yea, it is thus only that the knowledge and happiness of angels are enlarged. By not attending to this, some have imagined an express contradiction to Scripture, that the new covenant was made before the old, or even before the world ; that men are justified, not only before they are sinners, but before they have being : and, by mis- construing John's words, that the Lamb was slain before the foundation of the w^orld. And with equal propriety they might say, that the hills were united to the valleys before the earth was created ; that the eclipses of the sun and moon, calculated in our almanacs for the present year, happened APPENDIX TO THE THIRD EDITION. 491 before either sun or moon was framed: in a word, that the world ended before it began ; and all for the same reason, because all these were fixed points with the Deity before the world was, or time began. The Hutchinsonian reasoning about nature serves likewise to unhinge and confound the order of the Divine works. " Let us now attend a little to the clear and plain simplicity of the Scripture way of speaking about God's works. Paul, speaking of the present and future constitution of those who are redeemed from among men, says, " It is sown a natural body, it is raised a spiritual body ; there is a natural body and a spiritual body." Then, after pointing out the difference between the first and second Adam, he adds, " Howbeit that was not the first which is spiritual, but that which is natural, and afterward that which is spiritual." Hence, we see, that the spiritual or supernatural state of things is all along pos- terior to the natural in the order of the Divine working. " The Jewish kingdom (in a good measure similar to the excellency of Adam's state in Paradise) was an improved state of nature, by a Providence, extraordinary indeed, but not in the highest sense supernatural; yet giving peculiar evidence, that the God of Israel was the author of nature, and at the same time afibrding a shadow of the truly super- natural and spiritual kingdom of the Messiah, which did not properly take place till the latter period of the former, or till the former waxed old, and was ready to vanish away. God is unchangeably all, that at any time in the progress of his work- ing he appears to be ; yet God did not clearly appear by his works to he just in justifying the ungodly, till the reign of Tiberius, when Christ died and rose again, nor, then, to any but such as were enabled by Divine teaching to understand the meaning of what was then transacted. And to such as are enabled to understand it only to-day, it is in efTect much the same as if the great event had been accomplished only yesterday ; since the great benefit of God's saving work is conveyed to men only by the Divine revelation concerning it, and in proportion to the clearness of that revelation. " The benefit of Christ's sacrifice extended backward through the ages preceding his appearance, but still in a manner suitable to the clearness of the promise and its attend- ant illustrations. Though the Lamb of God did not take away the sin of the vvorid till the reign of Tiberius, yet the faithful of old were comforted believing this, " God will pro- vide himself a lamb for a burnt-oflering." They longed thus, " O that the salvation of Israel were come out of Zion!" 402 APPr.NDIX TO THE THIRD EDITION. And they said, "As for our iniquities, thou wih purge them away." I shall here give a siiort paraphrase on a few of Paul's words, Rom. iii, 24. Having declared, that all who found favour with God are justified freely by his grace, ihrough the redemption that is in Jesus Christ, he adds, •' Whom God formerly exhibited (in the promises and types) Q propitiation through faith in his blood, for the manifestation of his righteousness, in regard to his pausing over the sins that happened before in the (time of the) forbearance of God, unto (until, toward, or in reference to the farther expected) mani- festation of his righteousness which has now taken place in the present time, that he might be just, and the justifier of him that believeth in Jesus." "The ancient sacrifices had, in the minds of the faithful, an aspect toward the accomplishment of the promise; and though they could not show God just in justifying sinners, their repetition ever proclaiming aloud their insufficiency, yet they showed God just in passing over, or delaying the punishment of sin, till the appearance of the true sacrifice, by which alone it was to be expatiated, and in respect to which God said, he would remember miquity no more, as he had still continued to do in the case of all the foregoing sac- rifices. The sufficiency of the future atonement revealed to God's chosen of old, was the ground of their comfort and hope : that sufficiency which they believed, thus becoming their faith, was accordingly imputed to them for righteous- ness; yet their comfort lay under great disadvantages from the manner in which that sufiiciency was revealed to them. You will find this topic handled at length in a treatise you have seen, called, The Testimony of the King of Martyrs. "Since it is evident from the New Testament, that sinners are justified by faith without works, nothing, can be plainer, than that the precise time of any man's justification before God, is when the sufficiency of the atonement first appears to his hearty conviction, so becomes his frith. In Paul's time many of the heathen were thus justified. This event was ordained of God before the world was, and many ages before it happened was notified to Abraham. Paul taking notice of the ancient Scripture testimony of this, expresses himself in this manner, " The Scripture foreseeing that God would jus- tify the heathen through faith," &c. " When Christ became exceeding sorrowful unto death, he bare the punishment of all his people's sins; and when he rose, he rose in the name of his people, or as their head and representative. As their head he was justified, sanctified, APPENDIX TO THE THIRD EDITION. 493 blessed, glorified, and admitted into fulness of joy in a heavenly eternal life on the other side of death ; so that his being thus made happy, effectually secured the like happiness to all his people : " For as in Adam all died, even so in Christ shall all be made alive. But every man in his own order, Christ the first fruits, afterward they that are Christ's at his coming." Christ's people, then, who are raised at his coming, are not delivered from death till many ages after his resur- rection, though, when he rose, their resurrection was ascer- tained and secured. "In like manner must we speak of Christ's sanctification and justification. Paul declares, that Christ's people "are sanctified through the offering of the body of Jesus Christ once;" and, "By one offering he hath forever perfected them that are sanctified." Yet none of them experience perfecti'in as pertai?iin^' to the conscieiice, till taught to know the all-sufficiency of Christ's sacrifice ; they all continue to come into the world according to the course of nature, de- filed with Adam's transgression, and liable to death ; under the dominion of sin, and the power of Satan, and exposed to the curse, till God sends his word, and heals them. Christ says, concerning his apostles, " For their sakes I sanctify my- self, that they also might be sanctified through the truth:" and he immediately adds, with an eye to all his people, " Neither pray 1 for these alone, but for them also which shall believe on me through their word, that they all may- be one," &c. Thus Christ intercedes agreeably to the Di- vine constitution by vvhich he was glorified. He was glori- fied, receiving power over all flesh, that he might bestow eternal life on as many as the Father had given him ; and this life eternal he distributes in his proper times, when he prevents the dead in trespasses and sins by the word of his grace. Paul, speaking of Christ as a ransom for all, imme- diately adds, a tcstimoroy in his own times. "At whatever time Christ sends his gospel to any nation, and opens the hearts of men to admit it, then he raises them from their death in trespasses and sins ; then, and not till then, they are " raised up together, and made to sit together in heavenly places in Christ Jesus," and all this only by faith. For while, being at home in the body, they are absent from the Lord, they ctn have fellowship with him in his joy, only in being: persurd d that he is raised from the dead, and that having finished his work, he doth not sta^ni ministering, like the priests who coull not bring a perfect atonement, but hath forever sat down on the right hand of the Majesty on high. 42 494 APPENDIX TO THE THIRD EDITION. Accordingly, Paul describes the believing Ephesians in his time as thus raised and sitting with Christ, while he declares, that in time past they were by nature children of wrath even as others. When Christ sent Paul to the Gentiles, he said, " Unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and in- heritance among them who are sanctified by faith that is in me." " By faith, then, men are justified, sanctified, obtain for- giveness and freedom from the curse, &c. For though it be true that " Christ hath redeemed his people from the curse of the law, being made a curse for them ;" yet it is no less true, that " as many as are of the works of the law, are under the curse." In like manner must we say, that men are united to Christ, as you see clearly evinced in the same chapter now referred to. Gal. iii. Yet no man can be assured that he is justified, sanctified, or united to Christ, but according to the Scripture, which states the matter thus, Rom. viii, 1, "There is, therefore, now no condemnation to them which are in Christ Jesus, \vho walk not after the flesh, but after the Spirit." And as to those who walk otherwise, whatever their pretensions may be, we must still apply what Paul says downward in the same chapter, " Now, if any man have not the Spirit of Christ, he is none of his " " I have chosen the rather to be particular on this subject, because not a few who talk in a high strain about grace, atonement, and union with Christ, have changed the gospel into a most pernicious and ungodly scheme, blunting the con- viction of sin, and the impression of the fear of God, loosing the obligation to attend to the perfect law, and serving to lead professors to consider their sins as less displeasing to God and exposing to the curse, than those of other men ; en- couraging them all the while in some vain confidence of their being united to Christ; whereas, God preserves his people whom he hath chosen in a very different manner, while he follows them with reproofs from his word, enforced by afflic- tions from his Providence, compelling them to see their iniquity in its proper hatefulness; that their sins are no less displeasing to him, no less obnoxious to his wrath than those of others; in a word, shutting up their every source of hope, but in that sovereign mercy alone which shines in Christ's death, for the encouragement of the worst of mankind. Thus God deals with those whom he hath not appointed to wrath, but to obtain salvation through Jesus Christ their Lord. To APPENDIX TO THE THIRD EDITION. 495 this end are all his fatherly chastisements; to the effect now mentioned he chastens them, that they may not be condemned with the world. The opposite pernicious doctrine, therefore, must be opposed with all confidence, without respect of persons." Though the doctrine of justification by faith without works has been opposed in all ages from much the same principles, yet it is thought rude in Paloemon to compare the conduct of the Christian with that of the Jewish doctors, in their opposi- tion to that doctrine, and methods of undermining it. How- ever, as a little of the history of that opposition may be both useful and entertaining to my readers, I shall here give it them in the words of a Christian doctor of no small repute for piety. See Dr. Heylyn's Theological Lectures, part 1, p. 138, &c. " Abraham believed* i. e. had faith in the Lord, and he counted it to him for justice. From this passage the name faith, as a term of theology, bears date : it was delivered down from the Jewish church to the Christian ; and Christ, with his apostles, used it in the same sense they found it. " How the word was then understood, appears very clearly from the Jewish writers themselves, as you will find by the following quotation from a temporary author, I mean Philo, the Jew, who, speaking of Abraham, says, that being born of a father who was an idolater he forsook his family, kindred, and native country ; lest, by the superstitions there practiced, * " Gen. XV, 6. The full explanation of this text must be reserved for its proper place : yet, besides what you find in the following quotation from Philo, I would briefly show here, that faith is therefore counted for justice, because by faith man does his part towards acquiring it. It has been often said, already, that all duty is comprehended under the name of justice ; and very lately I observed, that this justice is rightly distin- guished into three principal parts, as it relates to ourselves, our neigh- bours, and our Creator. The last of these, viz. the duty we owe to God immediately, and as distinguished from the other two, is called faith. Now, it is universally agreed, that men in their natural state are greatly defective in all these three branches of justice, and the Scriptures de- clare, that faith is the only means by which we can acquire it : the reason is, because by faith we have access to God, we come under his powerful influence, and receive his gracious communications. Our devout atten- tion to him obtains his favourable regard to ns, which operates power- fully upon the soul, to excite its latent abilities, and to infuse new ones, which will gradually dispone it for the performance of all justice. As there are different degrees of faith, so there are different kinds of justice ; but they lie beyond our present design, which is oiJy to treat of faith in general, and give so radical a notion of it, as may hereafter be branched out to its various effects and operations." 496 APPENDIX TO THE THIRD EDITION. he should be diverted from his studious search after the only God, Creator of all things ; that he was greatly encouraged in this search by Divine inspirations; and that he incessantly persevered in it till he had attained a satisfactory notion, not of the essence of God, for that cannot be known, but of his existence and overruling providence ; for which reason he is first recorded for having faith in God, because he first [of those who had not been taught it by traditionl held a firm and unshaken persuasion, that there was one Supreme author of all things, by whose providence the world, and all things con- tinued in it, are disposed and governed. Abraham having attained this knowledge, the most fundamental of the virtues, he at the same time acquired all the rest." And again,* "It is said, to the praise of Abraham, that he believed God, [or had faith in God, both are expressed by the same word in the original.] Some one perhaps may say, do you judge this worthy of praise ? What man is there so bad who would not give attention to God when he speaks or promises anything? To such an one we answer. Beware, O sir, beware, that you do not rashly refuse this wise man the praise due to him, nor ascribe to unworthy persons faith, which is the most perfect of the virtues, nor censure our doctrine upon this subject ; for if you consider this matter, not superficially, but search it to the bottom, you shall plainly see, that it is no easy thing to have faith in God only, without any other pledge : this, I say is no easy thing, by reason of the close relation we bear to what is mortal, with which we are yoked, and which forcibly per- suades us to have faith in riches, glory, power, friends, health, and strength of body, with many other things. Now, to efface each of these, and put no faith in the creature, which is never to be trusted in, and to have faith in God alone, who alone can be securely relied on ; to do this, I say, is the act of a great and heavenly mind, a mind that can no more be ensnared by the things of this world. And it is well added, that his faith was counted to him for justice ; for nothing is so just as to carry ourselves toward God with a sincere and perfect faith in him alone: but this, which is so just and agreeable to the nature of things, is accounted a parodox ; because of the want of faith in the most of us, to whom, by way of reproof, the sacred text says, that firmly and incessantly to rely upon HIM WHO ONLY IS, scems a wonderful thing to men, who *Vol. 1, p. 485. A large collection of quotations to the same purpose from otiier Jewish writers may be found in Christiani Schoettgenii Hora Hebrakcc et Talmudica, torn. 2, edit. Drisda, 1742, p. 682—687. APPENDIX TO THE THIRD EDITION. 407 possess no real good ; but is not wonderful to a true, discern- ment, for it is the proper work of justice."' " So this Jew explains how the faith of Abraham was coujited to hivi for justice ; and if faith had been considered in this light, when the question of justification by faith only was so warmly agitated, the controversy might soon have been composed, and great scandals prevented. But 1 return to our author, who, in all his writings, speaks of faith in the sense here represented ; and several times finding occasion to quote this 6th verse of Gen. xv, upon which the doctrine of justification is founded, explains it in such a manner, as shows, that it was then an established doctrine in the Jewish schools of divinity; and yet St. Paul's insisting on it, as he does so copiously to the Jewish converts, was a seasonable and judicious application of a doctrine then commonly under- stood and admitted. "But as nothing is more changeable than the meaning of words, and that especially when they come into vulgar use, this word faith got a new sense in the first age of the Chris- tian church, and was transferred to signify a belief of the gospel history. Many of the converts took faith in this cheap sense. And whereas St. Paul had in his writings retained the original signification which he had been accustomed to in the school of Gamaliel, some mistook his expressions so far, as to assign those high advantages to a notional belief of Christianity, which he had ascribed only to a confirmed habit of piety, even such as Abraham had attained to, and whereby he had merited the title oiih.e father of the faithful. When this error spread in the church, St. James zealously confuted it ; and, not standing to dispute about words^ which is need- less, when we clearly see in what sense the opponents mean them, he used the term as they understood it, and severely censured the nominal faith with which they deceived them- selves ; yet, at the same time, by calling it a dead faith, he sufficiently intimated, that the name of faith was as impro- perly applied by them, as when the name 77ian is given to a dead carcass, or when a dry stick, resting in the earth, is called a tree. In the succeeding ages of the church, the signification of the word faith degenerated still more and more, and was adulterated to such a degree, that every sect had its own faith, as they called it ; so that instead of an habit of piety, which is its genuine signification, men came to understand by it some transient acts of credulity to nonsense." The reader may observe, that this Christian doctor, who 49S APPENDIX TO TIIK THIRD EDITION. accords so well with Philo and the rest of the Jewish teach- ers, at the same time falls in pretty well with the sentiments of most Christian teachers. 'Tis true, he inclines to call faith a habit of piety ; whereas, those of best repute for or- thodoxy incline rather, alonsf with Dr. Watts, to consider it as a little green bud containing the quintessence of piety, in due time to be unfolded and displayed to view. But this dif- ference is not material. Again, as it is likewise thought rude in Palsemon to compare Christian teachers to the an- cient philosophers, and the gracious assistance they would have unbelievers hope for to enable them to exert a right act of faith, to the Divine aid spokeof by philosophers, the reader may take another quotation from one of Dr. Heylyn's select discourses, called. The Connection of Religion with Morality. " In Plato's first dialogue concerning human nature, So- crates is introduced treating of that necessary fundamental of all morality. Know thyself; and he says, " That we can know ourselves only by contemplating the Divine nature, of which our soul is an image:" — and he makes the knowledge of God as necessary to the knowledge of ourselves as that is to morality. He says farther, "But if you act unjustly, and instead of regarding God and the true light, you regard that which is without God, and full of darkness, you cannot but do the works of darkness, i. e. works full of iniquity, because you do not know yourself" This is a literal translation of his words, though they sound so like phrases of Scripture. "Again, Socrates not only teaches the duty of prayer, but shows the necessity of Divine assistance, for the right per- formance of it, the same which, in Christian style, we call ihe Spirits heljnng our infirmities, because we know not what to pray for as we ought; and he shoAvs convincingly, that God only can prepare our hearts to pray worthily, by dispelling the darkness of the soul, and purifying it, so that it may distinguish rightly between good and evil." " From these, and many other passages, it appears, that this pious philosopher, was fully apprised of the connection there is between religion and morality ; that they are one and the same in their origin, and will ever thrive or decay together. The same principle, doubtless a Divine one, which so eminently reformed the morals of this egregious man, did as remarkably reform his notions of religion, and inspired him with the sentiments of Christianity near 400 years before the birth of Christ, and that too in a place and age infamous for the grossest superstitions and idolatries." Here this pious doctor fondly claims kindred in the faith APPENDIX TO THE THIRD EDITION. 499 with Socrates, even as he did before with Gamaliel. It concerns the rest of our Christian teachers, who would seem to decline this alliance, to give some substantial reason. Till then, Pala^mon may be allowed at least to compare them all tog-ether, and to take it for granted, that there is no fundamental difference betwixt them. For whether we maintain a little green bud, an act, or a habit of piety neces- sary to acceptance, our doctrine must be equally discouraging 10 those who can produce neither, and we must be equally disaffected to the doctrine of justification by faith without works, or to that doctrine which exhibits God as considering those whom he justifies as no way differing from, or excel- ling others. To conclude, Palaemon ventures to turn the chace upon his adversaries, and to claim the precedence even in point of orthodoxy. It is affirmed in the subscribed standards of orthodoxy, that justification is an act of God's free grace. This affirmation is well supported by the New Testament, which likewise affirms, that God justifies the heathen through, or by faith, even as one illuminates a dark room by introducing a candle. If the reader doubts the propriety of this similitude, he miy take a grander one from Paul, who says, " God who commanded the light to shine out of dark- ness, hath shhied in our hearts, to give the light of the know- ledge," &c. To the same purpose that Apostle also says, "By grace are ye saved through faith ; and that not of your- selves; it is the gift of God: not of works, lest any man should boast; for we are his workmanship, created in Christ Jesus unto good works." And James says, " Do not err, my beloved brethren. Every good gift, and every perfect gift, is from above, and cometh down from the Fatherof lights," &c. — " Of his own will begat he us by the word of truth." These, with many like passages clearly solve all questions fibout the instrumentality of faith in justification, or by whose agency men attain to that justification which is by faith. Now, readers, after you have heard the orthodox so plainly affiiining, that justification is an act of God's free grace, and the Scripture so clearly supporting that affirmation, suffer them not to put the change upon you. Beware of their cir- cumlocutions. Whenever they begin to talk to you of any iitt you are to exert in order to acceptance, and to call it a justifying act, which you arc to exert by the help of God's j^race, be you ready to reply, avaunt; none of your tricks. You have already asserted, and we holl you fast by this as- &;.'rtion, that justification is an act of God's dee grace. 500 APPFNDIX TO THE THIRD EDITION. Remember also, that the teachers of orthodoxy call them- selves preachers of the gospel, and that the word gospel is allowed to signify good news, or glad tidings ; which you know, in every other case, gladden the heart so soon as they are understood and known to be true. Whenever, then, they begin to tell you of any pious act necessary in order to ac- ceptance, you can immediately reply, this is no news, for Moses long ago told us our duty, assuring us of happiness in our compliance: neither is it glad tidings to us in our pre- sent circumstances If, then, you would preach gospel to us, you must tell us something fit to give us joy, as we presently stand unconscious of any distinguishing qualification. July, 1762. DATE DUE "■Htfifi^kis^^^^ ^ ' 1 1 1 ! j i J CAYLORD pr:nted in U.S.A. L :-mM»}