s.^:oS from f ^e feifiratj? of (ptofcBBox ^amuef (QlifPer in ^emorg of 3ubge ^atnuef (giiffer QSrecftinribge gjreeenfeb 6l? ^amuef (tttiffer Q^recftinribge feon^ to t^ feiBrarg of (ptinceton C^eofogtcaf ^entiMtj sec I f£-^- •\the- Marrow of the Church, THE D O C T R I/^^^ o O R I G I N A JUSTIFICATION by FAITH, AND The holy SPIRIT, Fairly Stated, and Clearly Demonjiratedy FROM THE HOMILIES, ARTICLES, and LITURGIES OF THE CHURCH OF ENGLAND. Confirmed by Appqfite T'exts of Scripture. M'ith proper RejieBions^ Injerences and Ififtrudwns, annexed to each Head. Being the Subftance of feveral Discourses preached In CAMBRIDGE. / By WILLIAM TIAMMOND, a. b. Late of St. "yohris College, in Cambridge. The FOURTH -EDITION, Correaed. Zpedk thou ite Things ivhich become found DoHrim'. Tit. il, i. BIRMINGHAM: PRINTED FOR THE EDITOR : AND SOLD BY E. PIERCY, IN BULL-STREET. To the READER. THE Editor of the Marrow of the Churchy knowing how precious to the Chriftian Reader are all Mr. Biinyans Works, and how fcarce many of them are, purpofes to pubUfh the following in Weekly Numbers, that Per- fons of all Situations and Circumftances may not lofe the Comfort to be had from reading them, viz. 1. Law and Grace 2. Water of Life 3. Bunyan's laft Sermon 4. Advocatefhip of Chrift 5. Chrift a Complete Saviour 6. Gofpel Truths opened 7. Vindication of Gofpel Truths 8. On the Law and a Chriftian. Thefe are the moil fimple, inflrudlive, and beft approved Works of that great and good Man of God, Mr. John Bimyan, THREE DISCOURSES O N INTERESTING SUBJECTS, INTENDED BY WAY OF SUPPLEMENT TO 7he MARROW of the CHURCH, By WILLIAM HAMMOND, a.b. Late of St. fobrCs College y in Cambridge. I > ■ ■! X ■■WWW ^ The great Scarcity, as well as extreme Importance, from the very Interefting Nature of their Subjects, of the following Difcourfcs, induced the Editor of the Marrow of the Churchy to folicit the Favour of two pious and worthy Divines, in whofc Hands they were, to oblige bioi with them, in order to their I'ubli<;atipn. ( "i ) EXTRACTS, &c. It is hoped that the following Extra&s from the Authors Pre- face to his Hymn Book^ will be found to the comfort and edification of the Church and Children of God. AS the Apoftle faith, ^// Men {have not Faiths 2 ThefT. iii. 2. fo neither have all that have Faith, a full Ajfurance of Faith. What then ? Shall we fay, becaufe they have not a full AlTurance of Faith, they have no Faith at all ? God forbid. This would indeed be condemning the Generation of God's Weak Children : And I wifli thofe who embrace fuch an Opinion would* confult the Scriptures ; for if Men negleft or forfake thofe infallible Wri- tings, 'tis no wonder they run into Error and Extravagance. The Apoftle Paul^ in his Epif- tle to the Ephejiansj tells us, that to every one of us is given Grace, according to the Meafure of the gift of CHRIST','^ and in his Epiftle to the «— — 1^^— ;»— — — 1^.— i— I HI ■III— ..——^^ I ■ " * Bph.'i^. 7. a 2 Romans IV E X T R AC T S, ^c. Romans he faith, GOD hath dealt to every Man the Meafure of Faith ;* which fhews, tliat there are different Meafures or Degrees of Faith. Accordingly we find our Saviour making men- tion of thofe who have little Faiths Matt. vi. 30. viii. 26. xvi. 8. and of great Faith, Matt. viii. 10. XV. 28. Luke vii. 9. And the Apoftle before-mentioned, fpeaks of a Soul weak in Faith, Rom* xiv. i. and ch. iv. ver. 19. fpeak- ing of Jbraham, the Father of the Faithful, he faith, he was not weak in Faith -, and then "again, ver. 20. h^wasjlrong in Faith , and ver. 21. he was fully perfuaded , which full Perfua- fion is equivalent to the full Affurance, men- tioned Heb. X. 22. All this informs us that fome Believers have a litile Faith, others have a great Faith ; fome have a weak Faith, others a ftrong Faith. And I fee not how any can polTibly deny this, without at the fame Time denying the Holy Scriptures. And we may commonly take Notice, that thofe who deny this Do6lrine, make either their own prefent Inward Senfations, or elfe the Principles which they have imbib'd from others, the Rule and Standard of their Judgment, inftead of the Scriptures of God. What I find deliver'd in the Word of God I muft bdie-ve -, and I ani obliged to fpeak and write accordingly, whether it pleafe or difpleafe Men. I do not write to pleafe a Party ; If I did, I fliould not fpeak my Mind fo freely. I know fome abufe the Doc- trine I have been fpeaking of, and from hence take Occafion to nurture themfelves in Sloth, .Indolence, Lukewarmnefs, Worldly-Minded- nets. E X T R A C T S, &c. V nefs, Weak Faith, yea, perhaps, ('tis to be fear'd) too often in no Faith at all; for if Per- fons have true Faith, they will continually cry for the Increafe of Faith, Luke xvii. 5. but if they habitually indulge themfeives in Doubts, Unbelief, and Defpondencies, and feek for no Increafe of Faith, this is one probable Evi- dence they have no Faith at all. But what is the Confequence ? Shall Chriftians reje6l a Scriptural Truth, becaufe Infidels abufe it ? Or becaufe Carnal ProfelTors run into one ex- treme, (liall we, to avoid that, run into ano- ther ? Yea rather, let our Moderation be known vnito all Men. Scriptural IFifdom is profitable to direSt, Eccl. x. 10. As fome deny that there is any Faith with- out a Full Afliirance, fo others deny that there is any fuch Thing as a Full Allurance of Faith; fo contrary do Men go to God's Word, and fo do thty run a Tilt at each other. To talk of being alTur'd of the Forgivcnefs of our Sins, and to fay we arc fure of going to Heaven, is, in fome Men's Efteem, the higheft Arrogance and Prefumption. The Papijls generally reje6l this Doctrine, and aflcrt, that none can be fure of their Sins being pardoned, and of obtaining Eternal Glory, unlcfs by fome fpecial and extraordinary Revelation, fuch as is not the common Privilege of all Chrillians, but vouch- * Rom. xii. 3. a 3 fafed VI E X T R A C T S, t^c. fafed only to fome peculiar Favourites of Hea- ven : and many, who are not of the Roman Communion, yet fall into their Opinion, in this particular Point. Let us then hear what our eftablifli'd Church fays upon this Head, for fhe is excellently Sound in all the Doftrines of Grace j altho' 'tis too true alas ! that many of thofe, who at prefent are called her Preachers and Minifters, attempt to fully her Beauty, and eclipfe her Glory. In the 6th of the Lambeth Articles, fhe declares her Judgment in thefe ex- prefs Words : /' A Man who is a True Believer, " that is, endu'd with Juftifying Faith, is Sure, " with a Full Assurance of Faith, of the " Forgivenefs of his Sins, and of Eternal Sal- " vation by Chrift." Here you fee the Full Assurance of Faith is aflerted in the flrongeft Terms poflible. Are you then of the eftablifli'd Church ? Why then do you not receive the Doctrine which fne profeffedly maintains ? Or why fhould you ftop fhort of this AlTurance, which is the common Priviledgc of juftified Perfons ? But you perhaps will fay, *' I don't mind " any Church, nor any Man." Well then, do you regard the Holy Scriptures ? If you will not believe Man, vv^ill you believe God ? Are you willing to fland or fall by the Determina- tion of the Sacred Writings ? Then hear what the Word of God fays. Col. ii. 2. 'That their Hearts might be comforted, being knit together in Love, and unto all Riches of the Full Afjurance of Vnderflanding. -And Heb. vi. 11. And ive defire EXTRACTS, fe'c. vli defire that every one of you dojhew the fame Dili-^ gence to the Full Affurance of Hope unto the End, And again, ch. x. ver. 22. Let us draw near with a true Hearty in Full Affurance of Faith, And as this Privilege of Affurance is fo plainly fet forth in Holy Scripture, fo the Saints both of the Old Teftament,* and alfo of the New, were poffefs'd of it. So David^ Pfal. xxxi. 14. I faidy thou art my GOD. He does not fay, I faid, thou art God, in a general indefinite Way, but thou art my God, which denotes the Full Perfualion he had of his Intereft in the Divine Favour : this the Pfalmift declares to the Lord himfelf, Pfal. xvi. 2. O my Soul, thou hafi faid unto the LORD, thou art my LORD, Of this Faith was Job a bleffed inflance, as we learn from Job xix. 25. I know that my Redeemer liveth. And in fhort, Abel, Enoch, Noah, Abraham, Mofesj'dud all the Believers mentioned in the Eleventh Chapter to the Hebrews, had this Af- furance j the Apoftle Thomas had this Affurance, John XX. 38. and fo had all the Apoftles, as they themfelves declare, John vi. 69. fVe believe and are fure that thou art that CHRIST. And the Apoftle Peter exhorts all Chriftians in gene- ral, to make their Calli?ig and EleBion fiire, 2 Pet. i. 10. but how could this be, if there was no fuch thing as Affurance ? The Martyrs both of antienter and later Compure Ueb. iv. 2. with Cant. ii. \6, and 2 Car. v. i. - a 4 Date viii EXTRACTS, ^c: Date enjoy 'd this Full AfTurance of Faith, elfe how do you think they co'ild have look'd Death in the Face with fo chearful a Countenance ? How could they have endur'd Racks and Stakes, Fire and Sword, and have clapp'd their Hands in the midft of the Flames ? Do you think they could have fo undauntedly encounter'd Death, if they had not been fure of entering into Eter- nal Life ? I only afk you yourfelf, Reader, are you not afraid of Death r And yet you muft own you fhould not be afraid to die, if yoii was fure of going to Heaven. You fee then that this AfTurance of Faith gives us Victory over Death ; and 'tis for want ot this AfTurance that you are fo fearful of Death j and you al- ways will be afraid of Death, till you have this Full AfTurance of God's Love to you. I only aik you, fhould you be willing to burn at a Stake for Chrifl:, unlefs you was fully perfuaded and abfoiutely afllir'd that he loved you ? There- fore, let the Indigence and Infelicity of your prefent Condition, convince you of the Necef- lity and Happinefs of this flrong Confidence in ■God, this Fulnefs of Faith in Chrift. Never refl: fliort of it ; look to Chrifl, and he will give it you: Doubting is no part of Religion ; (altho- fome People feem to make it of the Ef- fence of their Religion to doubt) 'tis the want of Religion that makes People doubt. He that doub'.eth is damned^ faith the Apoflle : and he that believetb not GOD. hath made him a Liar ^ faith the Evangelift : and he that believeth net is condemned already^ faith our Saviour, If there- fore you have not this Belief in Chrill, you are EXTRACTS, (sfc. ix are in a State of Condemnation. And be not fatisfied with a fmall Degree of Faith, but prefs forward after a Full AfTurance. How many People deceive themfelves, and under the pre- tence of Little Faith, have no Faith at all ? For a Little Faith is in Comparifon no Faith^ Mark iv. 40. And how many, under the Co- lour of Weak Believers, are found Infidels in the Sight of God ? Therefore wait upon God for an undoubted Evidence of his Love to you, call upon the Lord Jefus to give you his wit- nefling Spirit to bear Witnejs with your Spirit ^ that you are a Child cf GOD,^ then you will be rooted, fettled, and eftablifhed in Chrift, then you will be quiet, eafy and comfortable in your Soul, and never till then. For this Reafon it is, 1 have fo frequently infilled upon this Do61:rine, and fo earneftly inculcated it in thefe Hymns ; becaufe I know when Souls ex- perience the Truth, Life, Power and Efficacy of it, they are indeed truly happy ; they then fear not Death, they fear not the World, they fear not Men, they fear not Devils ; they fear nothing. The love of Jefus Ihed abroad in their Hearts comforts them under all Tribula^ tions, carries them thro' all Temptations, and gives them Victory over all Enemies. As the Lord Jefus is made unto us of God, Wifdom and Righteoufnefs, fo he is alio made * Rom. viii. 16, our X EXTRA C T S, &c. pur S,an5iiJicatio?iy Cor. i. 30. Chrifl In him- felf is infinitely Holy, and admits of no De- grees, more or lefs. So that our SancStifica- tion, confider'd as fnbfifting in Chrift, or as Chrift is made to us of Qod Sanftification, is ferfedl and Inftantaneous ; fo that the Mo- ment we beUeve in Chrift, and pofTefs him by Faith for our Juftification, that Moment we poflefs a Perfect and Compleat Sanclification in him. Yet our Lord faith, John xvii. jg. For their Sakes I fanSiify my felf, that they alfo might he JanSiified, Not only is our Saviour fandii- iied, but we alfo mull: be fan(5lified ; and we are fan6lihed in him and by him : For if the Firjl Fruit be holy, fo alfo is the whole Heap, and if the Root be holy, fo alfo are the Branches, Rom. xi. 16. And if the Head is holy, fo are all the Members. The Author of our San8:lfi cation is God, yea, even the whole facred Trinity. There- fore fometimes we find this afcribed to God the Father, thus Exod. xxxi. 13. / a?n the Lord that doth fanBify you; and Jude, ver. i. Chrif- tians are faid to be fanBijitd by God the Father, In other Places of Scripture our San6lification is attributed to God the Son ; fo Eph. v. 25,- 26. Christ loved the Church and gave himfelf for it, that he might fanBify and cleanje it 'with the ^wafting of Water by the Word. And again, Heb. ii. 11. For both he that fatiBificth, and they li^ho are fanBified are all one. — sNow v/ho are they that are fanclified, but Perfons fan61:ified ? So that here v/e hear of perfonal Holinefs or Sancli^ EXTRACTS, (cfc. x| SanQ:ifieation, as alfo in Jobn xvii. 19 i I'/jeJ/l Yf 23. Hei?. xiii. 12. yf^J xxvi. 18. This is wrought in us by the ^oly Ghoft ; fo faith the Apoftle, Rom. xv. 16. ^iat the offering up of the Gentiles jni^^ht be acceptable^ bei?tg fan^ijied. by the Holy Ghost; and i Cor vi. jj. Te are 'wafied, ye are fan 51 i fie d^ ye are juflified in the Name of the Lord Jesus, and by the Spirit of our God. So that you fee God the Father, the Lord Jefus, and the Holy Ghoft, are all con-r cerned in our Sandlification. T We may obferve further, the Bipod of Chrift is fometimes mentioned as the Caufe of our ^anftification ; thus Heb. xiii. 12, Wherejore Jesus alfo, that he -might fanBify the People ivith hii own Blood, fufferd without the Gate-, and ch. X. ver. 29. and hath counted the Bipod of the Co^ 'vena'nt wherewith he was JanBified. We are all by Nature Unholy and UnfandHficd, but we aire fan^lified by the Blood of Chrift. That very Blood which Chrift llicd without the Gates of Jeriifalcm is the Ground and Foundation of our Sancfification. The Greek Prepofition fig- nifies Caufality, and fliews plainly that the Blood of Chrift is the meritorious Caufe of our " Sanctification. It is therefore c,alled Precious Blood, I Pet. i. 19. for unto you which believe he is Precious, 1 Pet, ii, 7. If Chrift had not fticd his Blood for us, wc muft have continu'd Un- holy and Unfan6tificd for ever. But now when we fee ourfeives Unfan6llfied, we look to the Blood of Chrift, and by Faith apply it to our own Hearts, The Blood of Christ cleaifeth us from xu EXTRACTS, &c. from all Sifj : herein and hereby we are fanfVi- fied. We fee in Chrift all the Sanftification we want, and by Faith we poflefs it, and ap- propriate it to ourfelves j and fo we ftand per- fe6lly Holy and perfeftly Sanftified, before the Face of our Heavenly Father. Every Believer in Chrift is fan61:ified j there- fore the Apoftle fliles the Chriftians at Corinth, them that are JanBiJiedin Christ Jesus, i Cor. i. 2. In Chrift dwells all Fulnefs. And all our San6lification is in him and from him. Hence our Lord calls himfelf the Fountain of living Waters J Jer. ii. 13. xvii. 13. Chrift is a Fountain of Grace and Holinefs; and as Water from a Fountain fupplies or fills all the Streams, fo Holinefs or San61:ification flows from Chrift, and fills the Hearts of all his People. The Means whereby we are fan61:ified is Faith, therefore are the Difciples of Jefus faid to be fanBiJied by 'Faith that is in him^ A6ls xxvi. 18. Faith is the Eye of the Soul, whereby flie looks to Chrift : and as the Eye receives Light into it by looking at the Sun, fo does the Soul receive Holinefs or San6]:ification by looking to Jefus Chrift by Faith. And as the Sun of the World is always equally bright in himfelf, fo is Chriit the Sun of Righteoufnefs, always equally glorious in himfelf; but Souls have greater or lefs Degrees of Light, according as they look nearer to or farther from him. Hence, there- fore, as Perfons increafe in Faith, they alfo in- creafe EXTRACTS, tsfc. xni creafe in Holinefs : fo faith the Pfalmift, Pfal. Ixxxiv. 7. Tbey go from Strength to Strength — And Solomon affirms the fame Thing, Prov. iv. 18. The "Path of the Jufl is as the finning Lights that Jhineth more and more unto the perfect Day : and the Apoftle Paul fays, the Inivard Man is renewed Day by Day, 2 Cor. iv. 16. The Ex- preffion Day by Day feems to denote a gradual Renewal or Renovation of the Heart, anA fo acquaints us that our San6lification, as con- fider'd wrought in us, or manifefled to us by the Holy Spirit, is Prcgreffive, and proceeds by certani Steps and Degrees. And this is agreeable to Experience, for faithful Souls find daily more and more Power over Sin ; they feel their Hearts more dead to Sin, and more alive unto God. Hence the Apoflle Jude defcribes the Saints as building up thcmfelves in their mofi holy 'Faith, ver. 20. After the Foundation is laid, the Superflru61:ure is to be ere61:ed. So after we have laid Chriil: the Foundation, Souls are to be built up in Faith and Holinefs in him, which makes the Apoftle call it the moil holy Faith. The Apoftle Feter exhorts Chriftians to grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. whereby he informs us, that Believers not only grow in Faith, which is exprefs'd -by the Knowledge of our Lord and Saviour Jefus Chrift, but alfo in Grace, that is in Love, Joy and Peace, and all the Fruits of the Spirit men- tioned Gal, V. 22, 23. Believers are called Threes of Rightecufnefs ; * for as Trees increafe ia * Jfu Ixl. 3. Strength^ kiv EXTRACTS, ^c Strength, Stature, and Fruitfultlfefs, (o da the. People of God increafe in Light, Power, Faith, and Purity of Heart. The Church of Chrift is called his Body, i Cor. xii. 13. ^pb. i. 23. and is faid to hzcrea/e with the Inc^cafe of Gotiy Col. ii. 19. Now if the whole Body increafes, each particular Member muft increale ih his proper Meafure and Proportion : to aflert there- foi* that the Members of Chrift's Body myfti- cal do not increafe in the Divine Life, in Faith, in Strength, in inward and outward San6lity, is falfe, and contrary to Scripture. As Plants or Shrubs grow up till they become Trees, or as Children grow up to Manhood, fo do the Childron of God grow up till they become Per- fe6l Men, till they arrive to the Meafure of the Stature of the Ftdnefs 0/" Christ, Eph. iv. 13. We are not to live upon the San6lification that is wrought in us, but upon the San6lifica- tion that is in Chrift : Otherwife we fhall live upon the Streams inftead of the Fountain. All true Religion is not a Burden, but a Privilege. There is no fuch Thing as a Curfe to them that are m Chrift Jefus, for Chrift was made a Curfe J or them, Gal- iii. 13. There is therefore now iie Condemnation to them which are in Christ Jesus, Rom. viii. i. Atid there Jhall be no more Curfe ^ Rev. xxii- 3. Therefore happy are the People that are in fuch a Cafe; yea, blefled are they wdio have the Lord Jefus for their God. They are truly happy who live by the Faith of the Son of God. Blefied are they who fee Chrift their all in all, and who fee nothing at all, yea, and EXTRACTS, esfc. XV and defire to fee nothing at all but Chrift alone. While the Eye of the Soul is fteadily fixed on Chrift, that Soul is perfectly happy, fo happy that it cannot be happier, unlefs in the full Fruition of Chrift in Glory. But the Moment we take our Eye off from Chrift, and look after fomething elfe befide the Lord Chrift j that Mo- ment, I fay, our Souls are un fettled, confus'd, darken 'd and diftrefs'd. We then become quite uneafy, and utterly miferablc j nor can we find any Comforc or Satisfa61ion, till we return to our Reft, that is, to Chrift. This is agreeable to the Experience of the Pfalmift, who, after he had wander'd from God, and was thorough- ly reftlefs and unhappy, fays to his Soul, Re- turn unto thy Reft, O my Sou/, Pfal. cxvi. 7. And the Lord Jefus, the good Shepherd of the Sheep, calls and invites, prefles and exhorts, yea, 'and in the moft loving and affectionate Manner befeeches his ftray Sheep to return to him again : obferve he repeats the Invitation, Return, return^ Shulamite, return, return, Canti vi. 13. And Jer. iii. 14, 22. Return ye back- fiiding Children, for J am married unto you, and I will heal your Backjlidings — Oh that all who have left their firft Love, and have forfakcn Chrift and turned afide unto fome'Idol, would reply with the faithful Souls in the Text, Be- hold, we come unto Thee, for thou art the Lord our God. God loves his Children freely, he heals their Backflidings, When therefore your Soul is healed, and your Spiritual Strength re- ftor'ft, fin no more, left a worfe Evil come upon Thee j never turn thy Eye from Chrift any XVI EXTRACTS, &c. any more, but keep looking to him continually ; behold him as the Author and Finifher of thy Faith ', look upon him as the Alpha and Omega^ the Hr/i and the Loft, the Beginning and the End of thy Salvation, Heb. xii. i. Rev. i. 8, ii. And look at nothing elfe, either within thee or without thee, but Chrift; for in him thou art complete. Col. ii. lo. in him thou art perJeB, Col. i. 28. in him thou art wajhed, in him thou art fanctijied, in him thou art juflijied, i Cor. vi. II- He is made unto us of God, Wifdom, Right eoiifnefsy SanBification and Redemption, i Cor. i. 30. In him we are Perfect and Entire^ wantifig nothing. Jam. i- 4. And this is pro- perly Chriftian Ferfeftion ; becaufe indeed this Perfe6lion is not inherent in us, but it fubfifts in Chrift, and is ours only by Virtue of our Union with Chrift. Every Chriftian, truly fo caird, is one with Chrift,* and therefore piiri^ feth himfelf even as he is pure, i John iii. 3. He is righteous even as he is righteous, ver. 7. He is mercijul as God is mercijul, Luke vi. 36. He is holy as God is holy, i Pet, i. 15, 16. He is perfect as his Father which is in Heaven is perfect. Matt. v. 48. *■ 1 Cor. vi. 17; [ iii J THE PREFACE. WHEN I was firfl convinced of the Truths maintahied in thefe Papers^ and faw them fo generally oppofed by thofe of the eftabhfhed Communion, I was in- duced to fearch more narrowly into the Con- ilitution of our Church ; whereupon I care- fully perufed her Articles and Homilies, and ioon perceived the Judgment of our Reformers as to thefe Important Heads of Chriflian Di- vinity; and the frequent Mention and lire- nuous Vindication of thefe Evangelical Truths, gave me an equal Degree of Pleafure and Sur- prize. The Preaching of this or that particu- lar Peifon is not the Rule whereby we are to A 2 judge iv The PREFACE. judge of our Church, but her profefs'd Articles and Homilies are the Standard ; and fmce thefe Do6lrines are therein contained, they may truly and properly be called the Do6lrines of the Church of England, 'Tis a Rule in Philofophy, that a Fountain can rife no higher than its Source. 'Tis a Rule in Divinity, that a Preacher can preach no more of Chrift than he hath experienced in his Heart. Hence we find fo many Preachers mentioning nothing of the Corruption of the Heart, becaufe they feel it not : They feldom (peak of the Do6lrine of Juftification, unlefs it be to exppfe or deprave it : And as for the Ef- fufion of the Holy Spirit, this with them is Madnefs and Enthufiafm. Father, forgive- them, for they know not what they do. When a Preacher is influenced by the Holy Ghost, he fpeaks as the Spirit gives him Utterance, and he feels every Word he fpeaks : his every Word is Light, Life, Power and Demonftra- tion. He is never at a Lofs for Quicknefs of Apprehenfion, Accuracy of Expreffion, or Af- fluence of Elocution. He can fpeak with equal Facility upon any Evangelical Subje6l whatfoever.. I know this Performance will gain me no Credit or Repute with fome fort of People : I Ihall pafs with them (as I already do) for a Philofophic Divine, a Perfon of clear Notioias, a fpe- The PREFACE, v a fpecillatlve Preacher, that hath a confiftent Scheme of Do6lrines in the Head, but little or no Fund of Grace in the Heart. This is a fe- vere Cenfure; yet I freely forgive thofe who pafs it upon me. With me it is a very fmall Matter to be judged of Mans Day. And whatfoever Thoughts fuch Perfons may enter- tain of me, ftill I love them, and hope the heft of them; and this I defire, even the Salvation of their Souls. Others perhaps may carry the Matter fur- ther, and be ready to efteem me a Madman, a Fool, an Enthufiaft, or an Antinomian. As to the two firft of thefe I have no reafon to be offended, becaufe greater Perfonages* than I have been branded with them : Yea, Jefus Chriil, my Lord and Mafter, was called by a Name as bad, or worfe than any or all thefe put together, Mark iii. 22. As for Enthu- fiafm, if it be counted Enthufiafm to have a PofTefTion of the Spirit of God, and a fen- fible Enjoyment of his Comforts, then let me live and die an Enthufiaft ; and I wifli mv Ene- mies no worfe Evil than that they may do io too. Our Church laith of true Chrlitiaiis, " They dwell in Chrift, and Chrift in them;- " they are one with Chrift, and Chrift with " them/'-f But if by Enthufiafm you mean a falfe * See 2 Kings ix. ii. Jer. xxix. 26, 27. "^ahn x. to, AEls xxvi. 24, f Communion Service. Vi The PREFACE. a falfe Pretence to the Spirit, (as I fuppoffii you do) then how will you know a Man to be an Enthufiaft, if he be orthodox in Faith, and blamelefs in Converfation ? Hence there- fore learn not too haftily to brand any Man with this odious Appellation. As to the Charge of Antinomianifm, I have carefully avoided this Error, by infifting upon the Neceflity of Good Works, as the proper Produce and genuine Ef- fects of Juftifying Faith. I know there is in Man a natural Enmity to thefe Spiritual Truths, which will always exert itfelf in a Manner fuitable to its Nature and Quality. Hence the Oppofition of fome Men to thefe Chriftian Principles, and their way of manifefting that Oppofition, does but confirm me in the Truth of them. I remember once when I was in great Doubt and Concern about the Trinity, I met with thefe Words of Lucian-j " The moft high God, Great, Im- " mortal, Heavenly, the Son of the Father^ *' the Spirit proceeding from the Father, One •' of Three, and Three of One." This fcur- rilous Paflage of the "Pagan Scoffer was a Means of removing my Doubt, and confirm- ed me in the Do6lrine of the holy Trinity. Juft fo, in the prefent Cafe, the Rage and Raillery, the Ridicule and Drollery, the Mad- nefs and Blafphemy, wherewith fome oppofe the Do6lrines now under Confideration, juft ferves to convince me of the Truth of them, and the PREFACE. Vll and withal fhews me the Badnefs of the Adver^ fanes Caufe, which requires fo much Sin, Folly and Extravagance to fupport it. I am fcnfible that many Objeftions are level- ed againll thefe Do6lrines : But I purpofely decline burdening the Reader with them, for two Reafons ; Firft, becaufe I defign to make this Work as little controverfial as poflible. Secondly, thefe Obje6lions are chiefly borrow- ed from the Papifts, and have been folidly con- futed by judicious Proteflant Divines, bolhdo- meflicAnd foreign. I have taken Care, in the enfuing Pages, to cite fome of the moft learned Divines of the laft Age, and the beginning of this ; fuch as Archbifhop UJber, Bifliop Hal/, Bp. Reynolds, Bp. Sander/on^ Bp. JVilkinSy Bp. Burnet, Bp. Beveridge, and Dr. Edwards^ in order to fhew the Reader what learned Men have embraced thefe Principles, and with what good Authority they are back'd, And if our modern Preachers and Minifters will not hear them, whom will they hear? Efpecially if we add, that thefe learned Bifhops fpeak none other Things than what Chrift and his Apoflles fpoke and taught before them. My Defign in infifting on fome particular Truths is not to exclude others, fuch as Chrift's Jncarnatioin, Satisfadion, Refurre6lion, &c. &c. which Via The P RKF A C E. which are generally necelTary to be known in order to our obtaining eternal Life : But the profound Ignorance ot fome, and the virulent Oppofition of others againfl thefe Gofpel- Truths, makes it needful to vindicate and efla- blifti them at this Time/ Indeed I wiih this Work had been done by fome abler Hand. But I fay^ as Peter in another Cafe, Such as I have ^ive I thee. And how ungrateful foever this Undertaking may be to fome Pharifaical Chriflians and heterodox Preachers, yet I am willing to hope it will find a favourable Recep- tion with all thofe who have a hearty concern for the honour of Chrift, and an inward Ex-^ perience of the Gofpel-Salvation. THE THE DOCTRINE OF ORIGINAL SIN. CHAP. I. ORIGINAL SIN is fo called, becaufe it is the Sin of jidam^ who was our Head and Origin ; and 'from him it is derived to us. This Sin, confidered in relation to Adam, confifls of tw'o things j I. His actual Tranfgrellion in ^^ating the for- bidden Fruit: 2. The corruption of his Nature confequcnt thereupon. Accordingly Ofiginal Sin, fo far as it affects us, confiJts, ift. In the Imputation of Adam's a6lual Siii to us ; 2dlyy In the inherent Pollution of our Ijjatures; upon both which Accounts we fall under the Curfe of God, and become the ' objedls of his eternal Difpleafure. This, therefore, 1 fliall demon- flrate at large: And that . may render what I have to fay upon this Subject more eafy and in- telhgible, I (hall divide my matter into the three following Propofitions i and fhew, B I. That e Of ORIGINAL SIN. I. That Adam's Sin is imputed to all his Pofberity. II. That all Men derive an inward Pollution or Depravation of Nature from him: And therefore, III. Are juftly liable to the Torments of Hell for ever, I. I am in the firfl place to prove, that Adam's Sin is imputed to all his Pofterity. The Homily on the Mifery of Man hath thefe exprefs Words, " Jn ourfelves (as of *' ourfelves) we find nothing whereby we may " be delivered from this miferable Captivity, " into the which we are caft through the En- " vy of the r ;vil, bv breaking of God's Com- *' mandmvnt' in cur Jirfl Parent Adam" This Paffage is plair and clear to our Purpofe; and if I was to all-dge no more, this is fufficient to fhewr the Jidgment of our Reformers in this Point. Here is exprefs Mention made of our breaking God's Commandment in Adam, which can no better be underftood than of our ftand- ing in Adam as our common Head, and Repre^ fentacive; and fo, confequently, when he broke God's Commandment^ we are faid to have bro- ken it in him-, becaufe his Breach or Violation of the divine Command is imputed unto us. This, I think, is a clear explication of the Words 5 and no unprejudiced mind can deny it. The Of ORIGINAL SIN. 3 The Homily on the Nativity of Christ, fpeaks the fame Language, and affords us an- other evident Proof of our prefent Proportion. Thus it is fald, " As in Adam all Mcnjinncd uni- *^ verfally, fo in j^clam all Men univerfallv re- *' ceived the Reward of Sin." Here we are in- formed, that all Men, without Exception, fm- ncd in ^dam, which could be no otherwife than as he was their Head in Covenant, and fq his Sin was charged upon them all. And lell, hy fin?ied m this Place, fome ihould underftand our fufferir\g Peath, vv'hich was a Confcquence ol Adams Sin (as is the common Way of our l^elagian and SDcinian Adverfaries) it is very feafonably added " In Adam all Men univer- *' fally received the Reward of Sin." Where we fee there is a plain DilYerence made between Jinnrtig and receiving the Penalty of Sin : tlie former denotes the Imputation oi Adam's Crime to all his natural Defcendants, the latter the Punifhment due to us thereupon. And a little afterwards the Church laments the JiVxifery of our fallen State in thefe Words: '' Oh ! what " a miferable and woeful State was this, that *' the Sin of one Man flioukl deftroy and con- •' demn all Men "—But how could the Sin of one Man deilroy and condemn all Men, unlefs it was imputed to them all ? Belldes, obferve, the Word condemn implies and prefuppofes a Crime for whicJi wc are condemned: Guilt and Condemnation go together i this latter pafles Vipon all Men, all therefore are guilty; and in Vv'hat Inflance? We are here informed in the H z Sin 4 Of ORIGINAL SIN. Sin o^ c?2e Man. This therefore is a clear De- monllration, that the Guilt of that one Man's Sin, viz. Adam\ is transferred to all Men. We fee then the Judgment of the Church of Fngland upon this Head. Let us now enquire into the Scripture- account of this Vlatter. The j^poftle Pi' id largely and defignedly treats of this Do6lrine in Ro??i. v He begins at the 12th Verfe, faying, Wh^'refore as by one Man k)in entered into tf^e PVorld^ and Death by Sm; and jo Death pajftd nfon all Men^ fcr that all hive Jinned. Sin entered into the World firil, and Death followed after; both thefe came in by 0J2e Man^ viz. Adam\ but then death did not terminate upon him only, bur infected and fiew the whole Race of Mankmd, who were included in him, in ivhcm (as it flioujd be tranf- lated, and as we fnid it rendered in the Mar- gin) all have hnned. All Men were included in Adam^ as the Plant is contained in the -Seed, or the Branches in the Root; their wills were included in his Will, their Act in his A61; hence his Sin becomes their Sm; they ftand convicted of it, they are condemned for it, and fufter Death as a Punifhment thereof. This feems to me the gesmine Meaning and Purport of the facred Text, though I know fome en- deavour *■() ni:derftand it otherwife. The Fol- lowers of Samrjate7ius fay That the Greek Ex- ])reffion, which the Apoffle ufes, docs not fignify in whom, but Jor that, or, jorasmuch as; vvLicli is fo far from weakening, that it even Of ORIGINAL SIN. 5 even confirms our Opinion. For thus the Realbn is affigned why Death paflcd u})(m all Men, \ea, upon infants themlclves, ver. 14. to wit, becaui'e all Inined, namely, in that bin which entered into the World by one jMan, Iv'ow thev (lid not fm that Sin in their owo Perl'on, bc^caule they did not exilli therei'orc they linned it in Adam. The Apoiile proHvu'es this argument thro' ver. >4. Nevert/je/f/s Dcuih r rig'> rj iro?n Ad:\m to JVIofes, eve I oxer them that hai not finned after the SimiUfude of Adam's Tranlgrrjfion.-" Death reigned over infants who had never com- mitted any actual Sin, they therefore died ii})oi\ account of Origina: Sin — 7 he Apofble adjoin > ivho is the F gure^ or Type, of him tbot wai ty come. Adam was a c )mmon Head and reprc" Tentative of all Mankind; he perfonated all his. ^ttdi natural; and in this refpect he was a Tvp6 of Ch rift, who took human Nature upon him, and reprefenred all his Seed Ipirirual. Agre^^abiy to this Adam the Protoplaft is called the frfi Adam, and Chrill: the lalt Adam ; the one is called the firfi: Man, the other the fccond Man, 1 Cor. XV. 45, ^j for which no other Reai'vii can be afligned but this, Adam and C hiiit were both public Perfons and Ixeprefent.inves; the cne reprefcntcd all Maiikind univerlally, the other was the Reprefentative of all true Be- lievers. Adam is the Head, v\e 'ire the Mt.m-. hers: Now what the Head does, the MeniDers are fuppolcd to (Xo\ the Sin therefore which B 3 Adam 6 0/ R I G I N A L SIN. Adam committed^ all Men are looked upon- as having committed : So in the Cafe of a Repre- fentative, his A6lions are accounted theirs in whofe Stead he is conftituted. Adam was our Reprefentative when he finned againft Godj we therefore linned in him, and fell with him in his firft Tranigrellion. His Sin becomes ours by Imputation, becaufe God imputes Adam's aftual Difobedience to all his natural Poilerity: I fay, imputes, becaufe the Att itfelf was a tranfient Thing, nor did it cleave to us as it did to Adam; but it is moft juftly imputed to us, becaufe we all finned in him as our Head and Root. This the infpired Writer declares again and again, in Terms as clear as the Light: fo that one would wonder how any can avoid fee- ing it, unlefs they are wilfully blind. If thrQugh the Offence of one many be dead;— the Jndgme?it was by one to Condemnation.-— By one Mans Of- fence^ Death reigned by one — By the Offence of one J 'Judgment came upon all Men to Condemmation. And by one Mans 'Difobedience many were made Sinfiers, ver. 15, 16, 17, 18, 19. They were conflituted Sinners^ viz. in the divine Order and Appointment} for God was pleafed to conflitute Adam a Head of the whole human Race, and fo upon his Default charged all his Poflerity with the Guilt of his Sin. This Chapter therefore is a fufficient Proof that Adam's firfl Sin is reputed the common Sin of all Mankind. This Truth we have again delivered in i Cor, XV. 22. ^s in Adam all die, — But how could all Of ORIGINAL SIN. 7 all die in Adam, unlefs all had finned in him? To evade this, fome Perfons of a Pelagian Dye are pieafed to fay, that Death was a Pu- nifhment to Adam for his Sin, but that it befals his Poilerity only as an accidental Evl or . alamity. But what faith the Apoftle? The Wages of Sin is Deaths Rom. vi. 23. Death is tlie cue Defert, the cxafl Stipend, orjuft Wages of Sin. By this he informs us, that Death is the proper Punifhmcnt of Sin. It pafTeth upon none but Sinners, and tor nothing but Sin. Now punifliment implies and pre- fuppofes Sin:- All dte (faith the Apoltle) /. e. lufFer the Punifhment of Death, and that in Adam\ this therefore implies that all finned in Adam, or elfe they could not confidently with the divine Juftice die in him. And when the divine Wiiter fays all^ he includes Infants and -Adults J Men, Women and Children; all univerfally and unexceptionably : they all have the Guilt of their Forefather's Sin upon their Heads. And fince they had no perfonal Exiftence at the Time he committed th«i Of- fence, how could they fin in him any otherwife than as they have his Sin imputed unto thcin? Thus Archbifhop Vfier explains this Matter? " Q^ What is Sin imputed? A. Our Sin in " Adam, in whom as we lived, io alfo we " finned i for, in our firft Parents, every one " of us did commit that firft Sin which was " the Caufe ot all other; and fo we all are " become fubje6l to the Imputation of Adam's " Fall, both for the TranlgrcITion and Guilti- B 4 ** nefs a Of ORIGINAL SIN. " nefs.*" This therefore may fully fatisfy us, that all the Sons and Daughters of Adam are Partners with their great PredeceiTor in his Apoftacy, as well as in the penal Eitccls and Confequences of his Rebellion againft God. I know the Mouths of natural Man are wide open aga'mft this Do6lrine: tliey think it an hard Saying, and cannot fee how it is confifteiit with the divine Juflice or Goodnefs to charge the Sin of one Man upon all Men- This puzzles their natural Fvcaibn, and therefore Original Sin is a difficult Fill (as one calls it) for them to fwallow; and fome of them abfo- lutely reject it. But now to remove this Scruple, and to fliew in fome meafuie the Reafonablenefs and Equity of God's imputing Adam's Sin to all his natural Offspring, it may be confidered, Fir/I. All Men were in the Loins of Adam at the time of his Fall, and fo all fell in him, and are juftly accountable for his Sin. Levi is *faid to have paid Tythes in Abraham, becaufe he was in Abraham's Loins when Abraham paid Tythes to Melchifedec, Hei^. vii. 9, 10. In like manner all Men may be faid to have fmned in Adam, becaule they were in the Loins of Adam when he finned againft God. This is clear. And this is the arguing of the Holy Spirit in the former Cafe, and feems to me equally applicable in the latter. Accordingly this Argument hath been frequently made ufe of for this Purpofe, by many Orthodox Di- vines, Subftance of the Chriftian Religion. Of ORIGINAL SIN. 9 vines, and Theological Writers. But I am aware this Obje^iioii may be ftarted: *' If the *• Sin of Adam is imputed to us, becaufe we " were in his Loins at the Time ot his Difobe- " dience ; then why are not the Sins of our " immediate Parents reckoned ours, feeing we '^ were in their Loins before our Birth, and ** while they committed many Sins? But the " Sins of our immediate Progenitors are not " plac'd to our Account* > therefore why fhould " Adam's ?" In anfwer to this Obje6lion we rejoin, Secondly, That Adam was our Covenant head, and therefore his fm is imputed to us; but our immediate Parents are not.Covenant heads, and therefore their fms are not charged upon us. The Lord God cojnmanded the Man, laying, of every 'Tree of the Garden thou ?nayeft freely eaf^ but of the Tree of the Knowledge of Good and Evily thoujhalt not eat of it-, for in the Day that thou eatefl thereof, thou fl:ait furely die. Gen. ii. 16. 17. Thefe Words have the nature of a Covenant; for here God gives Man a Command, and an- nexes a Threatning to the Violation of it, which implies that a Promife was added to the Obfer- vation thereof. Adam a6lually confented to this Covenant ; he accepted the Terms and Condi- tions of it, and entered into it, not only for him- felf, but alfo for all his natural Progeny. Con- fequcntly if Adam had fulfilled the Conditions of this Covenant, all his Children would have en- joyed the Benefits of it; but fince he broke the Law * Ezek. xviii. 20. JO 0/ O R I G I N A L SIN. Law God gave him, he involved not only himfelf but all his Offspring in eternal Mifery and delVru^lion, /. e. lendered themjuftly ob- jToxious thereunto. We were all one in Adam and with him; in him legally in regard of the Stipulation and Covenant between God and him vire were in him parties in that Covenant, had Intereft in the Mercy, and were liable to the Curfe which belonged to the Breach of that Covenant*. And herein appears the Juftice of GoD; for as on the one hand, it Adam had flood, all Men would have fhared in the Blef- iings of the Covenant; fo on the other, fmcc he fell, it cannot be thought hard or unjuft, that they all (hould be Partakers of the Curfe and Pe- nalty thereof. If Adam had -kept the Covenant^ Men would have liked well enough to have been his Companions in Happinefs; why then, fince he broke it, fhould they murmur or rc'- pine at their being followeis of him in his Mi- fery? Does it not argue too much Partiality to make a Diftin6fion here? If Men admit one of thefe, why fhould they not admit the other ? Are not thefe Terms very fair and equitable? But then proud Nature is ready to alk, how could God make Adam our Head in Covenant without our Confent ? Or how can we juftly fhare in the Penalties of a Covenant to which we never confented? To folve this Difficulty, let it be obferved, that a61:ual confent cannot be had in perfons who do not exifi:. It may be afked then, could they be obliged without their * Sinfulnefs of Sin by Bifliop Reynold: OJ ORIGINAL SIN. u their Confent? The Anfwer is, Adam was the Reprefentative of all iMen, he confented, and (o they are looked upon as confenting jn him. Their confent therefore was included in his, and his A6t is imputed to them. Hence they fuffer, the penal Effcfts of his hrft Tranfgreffion. Thirdly^ God is Sovereign of all; He crea- ted Man at firfl, and he was at liberty to fix his Happinefs upon what Terms and Condi- tions he pleaf 'd. Since therefore our Almighty Creator chofe to appoint Adam to be a foede- ral Head of all the Human Race, fo that if he flood, they fliould ftand in him; if he fell, they fliould fall with him ; we ought to fub- mit our Wifdom to the Wifdom of God. and bow our Wills to the Sovereignty of his Will. God was under no obligation to create Man at all J and when he did create him, he placed him in what circumflances he thought bcft: And it does not become fuch Mortals, and withal fuch fmners as we to cavil or find fault with the Difpenfations of our Maker. Yea, I believe, had it been poflible for the whole bulk of Mankind to have been confulted up- on this important Affair, they would infinitely fooner have chofe to have been created upon thefe Conditions than not to have exifted at all. Indeed God could (if he had pleafed) have prevented the fall of Adam; but his infinite Wifdom did not think fit. The Lord knew upon the whole, that by the Fall of Adam, the Divine Glory and human Happinefs would be mofl promoted. The Lord brings Light out ,2 0/ ORIGINAL SIN. out of Darknefs, Good out of Evil. Accord- ingly by means ot the Lapfe of our Great Anceftor, an eff^cShial Door is o, tnecl for the difplay of God's vinciiclive Juftice, and of his infinite Mercy: The one upon thofe to whom the Gofpel is the Saviour ot Death unto Death, the other upon thofe whom it is the Saviour of Life unto Life. 'Tis true, if we had ftood in Ad.im, our H?ppinefs would have been great. Bat as we (land in Christ, our Hap- pinefs is infinitely greater. We have no Reafon therefore to quarrel with God, for imputing Adam's fm unto us, but we ought to blefs him for providing a Redeemer for us. 'I he Redemption of Christ mull: needs filence all our Complaints, and fwallow up all our Cavils and o'-je^tions at once. Many Preachers fpeak much of the Corrup- tion of human Nature, and infiiV frequently and earneflly upon that Topickj they let forth the natural Depi*avation of the Soul, and our Obnoxioufne;s to God's Wrath upon that Ac- count. But then they feldom mention the Im- putation of Adam's Sin to hib Poxlerity. Per- haps then it may be afked of what Ufe is this Do61:rine? it hath feveral ules: I-irf}^ it fliews the extreme Mifery and deplorable Condition of Man by Nature, and !-» is a proper Motive to Humiliation and felf-abafement. This will efpecialiy appear if we confider, how exactly we tread in the ^tcps and imitate the Rebel- lion of our fiift Pdients. How often do we believe the Devil before God.? How often do we doubt of the T; uth of God's Promifes, and the 0/ O R I G I N A L SIN. 1.3 the Execution of his 1 hreatnings? How bafely are we enflaved by our reniual Appetites? Efpe- cidlly how fjequently are we drawn away by the Lull of the Eye* to covet forbidden Fruit? And how common is it for Men to de- ff roy themfelves by an inordinate fondnels for IVjJofn? And how ready are we all to defnea Thing if for no other Reaion, yet for ihis, becaule it is forbidden us? LaJily^ how greedily do Men commit luch fins as ruin not only themfelves, but alfo hurt and deftroy their Poilerity? All thefe are Footfleps and Traces of our forefather s Apolfacy. And Minifters fhould perpetually fhew liOw Adam and his Children refemble each other in Wickednefs. Secondly ^ Preachers are to declare this Do<5lrine becaufe it greatly enhances the Value of the Gofpel Sal- vatioi>, for the greater our Milery, and the deeper our Diftrefs, the greater is the Mercy of the Son of God mani'elted .n dchvering us. ^hirdlyy The imputation of Adam's fm and Christ's Righteoufnefs run parallel each to the other (as we fhall ihew mc;re at large after- ward) and in proportion as we are convinced of the Reality of the former, we fhall lee the Ex- cellency and Necclfity of the latter. Contraries mutually illuftiate and fet oft' each other. Win- ter makes the Su aimer a up jar more pleafant; and the Night makes the Day more agreeable and delightful. Therefore the Apoille fpeaks of the Imputation of the Sin of the firfl Adam, and the Imputation of the Righteoufnefs of the fecond * Gen, ili, (5, .Y4 Of ORIGINAL SI U. fecond Adam both together: He oppofes the' one to the other, and draws a long but agree- able Parallel between them. Rom. v. 15 — 21. He choofes to fpeak much of Adam's fm im- puted to ail Men for Condemnation, that he may thence tak^ occafion to magnify and extol the abundant Grace of God, in imputing the Righ- teoufnefs of his Son Christ to all Men for Jujlijication oj Life. ver. 1 8. II. I come now, Secondly, to fhew that all Men derive an inward Pollution and Deprava- tion of Nature from Adam. We have before cleared up the Do6frine of Original Sin,, as confifling in our having Adam's fm imputed to us. Now therefore we are to fpeak of another Part of Original Sin viz. that innate Defilement of the Soul which is derived from Adam to all his Sons and Daughters, in luc- ceeding Generations. Of this the Homily of the Mifery of Mankind fpeaks thus, " We ** cannot think a good Thotight of ourfelves, *' much lets can we fay well, or do well of ** ourfelves." And can we neither think, Ipeak, nor do well of ourfelves ? Is tliis the prefent Condition of Man? And did God create him in fuch a weak and imperfecl Stater The Scriptures forbid us thus to think; they acquaint us that God created Man in his own Image, Gen. i. 27. z. e. Upright as the wifefl Man tells us, EccL vii. 29. Jf Man v/as thus created at firfl, how comes it to pafs, that he is now fo Impotent and Helplefs, as to be una- ble to think a good Thought? This therefore fhcws Of ORIGINAL SIN. ,5 fhews that Man's Nature is fpoiled, that his Original Righteoufnefs is loft, and all the Powers and Faculties of the Soul weaken'd and debafed. In the next Page of the fame Homily, it is faid, " Wherefore he ( i. e. David) faith, *' mark and behold I was conceived in fins ; •* he faith not fm, but in the plural Num- *' her, fms; forafmuch as out of one as *' a Fountain fpring all the reft." The one here fpoken of as the Fountain, is before called the original Root and fpring Head, and fo juftly points out to us that inbred Corruption of the Heart from whence all outward Ini- quities have their Rife. Of this our Lord himfelf fpeaks, faying. From within out of the Heart of Men proceed evil Thoughts, Adulteries^ Fornications, Murders, thefts, Covetou/neJSy Wickednefs, Deceit, Lafcivicufnejs, an evil Eye^ Blafphemy, Pride, Foolifmefs: All tbefe evil Things come from within, and defile the Man, Mark vii. 21, 22, 23. This fliews the Wick- ednefs of Man's Heart, and informs us, that there is no fort of fni which Men commit, but what was firft conceived in that Womb of Iniquity. A learned Divine* fpeaking of this Depravity of the Heart, calls it " The *' Fioot and Fountain of all other fm, from " whence every a(5fual Abomination does pro- " ceed. AtheiCm, and Pride, and Bafenefs, ** and Cruelty, and Profancnefs, and every " other Vice which the moft wicked Wretch "in Bifliop "Wilkin'3 Gift of Prayer, Chap, vii- i6 0/ O R I G I NAL SI N. . " in the World is guilty of, doth proceed from " hence. Hell itfelf, which is the proper *' Place *of Sin, is not more full of Sin, for ther " kind of it than our Natures are." In the fecond Part of the fame Homily we have thefe Words ^ " Gf ourfelves, and by " ourfelves, we have no Goodnefs, Help or " Salvation, but, contrarivvays. Sin, Damna^ ** tion, and Death everlafting." And again-, ** Hitherto we have heard what we are of our- " felves, very fmful, wretched and damnable, *' -<-fo that we can find in ourfelves- no Hope " of Salvation, but rather whatfoever maketh *' unto our Deftru6tion." We have here the Sinfulnefs and Weaknefs of human Nature plainly fet before us, and Damnation menti- oned as the juft eonfequence thereof. One would think fuch paflages as thefe fhould ftrike, with fome degree oi Evidence and Conviction.' upon the Minds of all who read thefe Homilies ; and one might juflly wonder, that any who iet their Hands to them, fliould either deny Man's natural Depravity, or palliate it in the leaft; feeing it is lo plainly profefled and ex- hibited by that Church, of which they would be thought Sons and Minifters; yea, and for which they pretend to have fo great a zeal and Affe<5lion. I iliall add one PalTage more from the Ho« mily on Christ's Nativity, which is fo clear and full to the Purpofe, that it may juftiy put the matter beyond all Doubt. *' As before, " he (viz. ^dam) was mofl beautiful and pre- ** cious ; fo now he was mofl vile and wretched ia Of ORIGINAL SIN. r; *^ in the Sight of his Lord and Maker. In-. '* llead of the Image of God, he was now be- *^ come the Image of the Devil, inftead of the " Citizen of Heaven, he was now become the " Bofidjlave of Hell, having in himfelf no one *' Part of his former Purity and Cleannefs, " but being altogether fpotted and defil'd, in- ** fomuch that h,e now feem'd to be nothing " elfe but a Lump of Sin, and therefox'e, by the *' juft Judgment of God, was condemned to ** everlafting Death." This is a true, but at the fame Time a very awful Defcription of Man fmce the Fall. Obferve by what Names he is here called, a Bondflave of Hell, the Image of the Devil, a Lump of Sin ; and yet fome Peo- ple are apt to think we delineate human Na- ture in too black Charadlers, and make Man a much worfe Creature than he is. But do thefe Names juftly fuit Man, or do they not ? If thefe Characters are juftly afhxed on Man in his fallen State, what Names can be too bad for him ? Or how is it pofliblc to reprefent Man worfe than he is ? Let the Preachers therefore of the Efta- blifhed Church take care to fpeak the fame Lan- guage, and give the fame Defcription of Man in their Sermons, as is here give in this Homily. ' And left any fnould think this was the Cafe of Adam, but not of his Pofterity, the following W^ords are worth our Notice. " This fo great " and miferable a Plague, if it had only refted " on ylda?n who firft offended, it had been ** much eafier, and might the better have been *' borne. But it fell not only on him, but alfo " on his Pollerity and Children for ever ; fo C that 38 ,0/ ORIGINAL SIN. " that the whole Brood of Adam'^ R^^ce iliould " fuflain the felf-fame Fall and Pmiifment^ " which their Fore-father by his Offence moft " juftiy had deferved." Here we fee the Plague i. e. the Infeftion of Sin defcends to the wbole Brood of Adam, and they all fuilained th^ felf- fame Fall and Punifiment with himfelf. It is now Time to alledge the Teftimony of the Ninth Article, entitled, Of ORIGINAL SIN. " Original Sin ftandeth not in the following ** of Adam (as the Pelagians do vainly talk) '* but it is the Fault and Corruption of the Na- " ture of every Man, that naturally is engen- *' dered of the Offspring of Adam^ whereby " Man is very far gone from Original Righ- *' teoufnefs, and is of his own Nature inclined " to Evil, fo that the Flefh lufteth always " contrary to the Spirit."— This is an accu- rate Account of the innate Corruption of the Soul, which Adam contracted in his Fall ; which was in him originally, and is in all his Natural Offspring derivatively. The Terms here ufed to exprefs this are clear and explicit ; they need no Glols or Commentary to render them plainer j let them but ftand before an impartial Judge in their native Simplicity, and he will prefently fee they carry in them the true Notion of Original Sin, and are the ge- nuine Language of thofe who hold that Doc- trine. As for thofe who fweat and toil, to give this Article a different Turn, and endea- '^^MT to make it fpeak two or three Languages, they (y O R I G I N A L SIN. 15 they feem nearly related to the Pelagians* who are condemned in the front of it. In the Conclufion of this article, the Doftrine of in- herent finlefs Perfection is exprefsly contra- dicted -y " This InfeBion of Nature doth remain y " yea in them that are regenerated^ whereby the " Lull: of the Flefli, which fome do expound *' the Wifdom, fome Senfuality, fome the Af- '' feftion, fome the Defire of the Flefh, is not " fubjeft to the Law of God." C 2 This * It was the Doi^rlne of the 'Pelagians in primitive Times, that Man's Nature was not corrupted by the Y 2l\\ o{ Adam ', that his Sin was not any ground to his j)ofterity, cither of Death, or of the Merit of Death ; that Sin conies from Adam by Imitation, not by propagation ; that Baptifm doth not ferve in Infants for Remif- fion of Sin, but only for Adoption and Admiffion into Heaven ; that as Chrift's Right'joufncfs doth not profit thofe who beJieve not, fo Adu7n's Sin duth not prejudice nor injure thole that aftu- ally fin not ; that as a righteous Man doth not beget a righteous Child ; fo neither doth a Sinner beget a Child guilty of Sin ; that all Sin is voluntaiy, and therefore not natural; ihat Mar- riage is God's Ordinance, and therefore no Inftrument of tranf- mitting Guilt ; that Concupifcence being the Punifliment of Sin, cannot be Sin likewife. "^I'hefe and the like Antitheles unto or- thodox Dodlrine, did the Pelagians of old maintain ; And (as it is the Policy of Satan, to keep alive thofe Herefies, which may feem to have moll: Relief from proud and corrupted Reafon, and do principally tend to keep Men from that due Humiliation, and thorough Convidtipn of Sin, which Ihould drive thrni to Christ, and magnify the Riches of Christ's Grace to them) there are not wanting at this Day a Brood of iinful Men, who notwith- ftanding the evidence of Scripture, and Confent of Antiquity, do in this Point concur with thofe wicked Hereticks, and deny the Original Corruption of our Nature to be any Sin at all ; but to be the Work of Goo's own Hand in Paradiie, nay, deny farther the very Imputation of Adam^i Sin to any of his Pofterity for Sin. Thus far Bifljop Reynolds. And this brief Schedule of the Pela- gian Tenets I fct before the Reader, in order to caution him againft them. 20 Of ORIGINAL SIN. This Do6trine fpreads itfelf through the whole Liturgy, as the following Petitions and Confeffions may fatisfy us ; there is no Health tn us*— 'We be tied and bound with the Chain of our Sim-f — Through our Sins and JVickednefs we are fire let and hindered in runnifig the Race that is fit before us\—Mdy it pleafe Thee that by the wholefome Medicines of the DoSirine delivered by him^ all the Difeafes of our fouls may be healed'^ — Through the JVeakne/s oj our fnortal Nature we can do no good thing without Thec^''^ Without Thee we are not able to pleafi TheeXI^, All thefe PafTages, and many more that might be extracted from the Book of Common Prayer, plainly declare the Original Corruption of Man's Nature, and the InluiHciency of his Na- tural Will. There are two Places in the Liturgy which deferve a particular confideration : The firfl is, Dearly beloved, for as much as all Men are con- ceived and born in y$"/2.— Here the Do6lrine of Original Sin is clearly aflerted, and it is faid to be convey'd to us in our Conception and Birth. And this is advifedly placed at the beginning of the Baptifmal Office ; becaufe the inherent Pol- lution of our Nature is one valid argument for the Ufe of Baptifm. Baptifm (faith our xxvii. Article) is a Sign of our Regeneration or New Birth, * Order for Morning Prayer, f Prayers upon feveral Occafions. § l"Ourih Sunday in Ad-vent. 1 Collea for St. Zr/if'sDay. ■** Fir ft Sunday after Trinity. %% Niaeteenth Sunday A\tx Trinity » Of ORIGINAL SIN. 21 Birth. Now unlefs we were born in Sin, we iliould have no need of a Regeneration) or fecond Birth; nuich lefs llmuld we iland in need of Water-Baptifm (which is only a Type or Figure of the Baptifm of the Spirit) unlefs ive v/ere originally depraved and corrupted. Therefore the Do6lrine of Baptiini and of Ori- ginal Sin, ftand or fall together, and thole who deny the latter, evacuate the Neceflity of the former, and (o condemn the Ufage of the pre- fcnt as well as the Primitive Chriilian Church. The other Place is in the Catechifm, where the Queflion is propofed, " What is the I11-- " ward and Spiritual Grace?" The Anfwer is returned, " A Death unto Sin, a New Birth *' unto Righteoufnefsj for being by Nature " born in fin, and the Children of Wrath wc " are hereby made the Children of Grace." Here we have a brief Account of tnc Regene- ration of the Spirit, which is typically repre- fented by the external wafliing of Water in Baptifm. When we are faid to be by Nature horn in fin^ what Words can be plainer to ex- prefs oar Birth-Sin, or the innate Corruption of the Heart? I know fome by the Term in Eph. ii. 3. are willing to underftand ftrong and inveterate Habits of Vice contracled by long Cuflom of fmning; for, fay they. Habit and Cuftom are fecond Nature, and therefore may fitly be exprefs'd by that Term. But the Word cannot be fo taken here, becaufc it is joined with being born^ unlefs our Pelagian Oppo- nents will fay that Men are born with invete- rate Habits of Vice, acquired by long Culiom C 3 and 22 Of ORIGINAL S 1 N„ and Practice, which feems too prepofterous for any reafonable Man to affirm. Therefore our /m.ig hy Nature born hi Jin, mull mean our being born of iinful Parents, and deriving a vi- tiated Nature from them. The Scriptures atteft this truth in innume- rable Places. Thus, Gen. v. 3. Jldam be^at a Son in his own Likenefs, after his Image. Like begets Like: Adam, in his corrupted State, be- gat a. Son, and therefore his Son vs^as as corrupt •as himfelf. So Job xiv. 4. PFho can bring a clean Thing out of an unclean? And xv. 14: What is Man that he Jhould be clean^ and he which is born of a Woman that he jliould be righteous? The argument is plainly this, as is the Caufe, fuch will be the Efte6l; as Parents are, fuch will their OfFspi'ing bej but Parents are unclean. Men and Women are unrighteous, and io their Children derive an innate Unrighte- oufnefs, afpiritualUncleannefs from them. Our blelfed Lord declares the fame Truth. "John iii. 6. That lihich is born of the I lejh is Fle/lj.—h'ions do not beget Lambs, nor Wolves Sheep j no more do iieflily Parents beget fpiritual Children; but as Serpents produce Serpents, and Vipers beget Vipers, and all manner of wild and ve- nomous Creatures bring forth Creatures as wild and venomous as themfelves, fo carnal and im- pure Parents beget Children as carnal and im- pure as themfelves. This follows upon the efta- blifhcd Laws of Generation. As to the Modus^, how * Many Divines have loft themfelves here. Since the Soul is not ex tradticcy fome have fuppofed it is created pure and holy Of ORIGINAL SIN. ^23 how this fpiritual Contagion is conveyed to us, I do not pretend to determine it: That we are polluted Creatures from the Womb is plain; the Fa(5l is too vifible to be denied. We are not therefore fo much concerned to know how we came by the Diieafe, as how or where we may procure a Remedy* The Pfalmift David had a deep Experience of this fmful Infection, this native Stain of the Soul: wherefore he cries out, Behoidy I was Jhapen in I?iiquity-j and in fm did my Mother conceive me^ Pfal. li. 5. The Spirit of God generally convinceth Sinners firft of their a6tual Sins, and then of their original Depravation. As we trace back the Streams to the Fountain, fo we trace back our aftual Tranfgreflions to the innate Corruption of the Heart, which is tjie Root and Source of all outward Sins. Ac- cordingly David having confefied his aflual Offence in the Matter of Uriahs ver. 4, he pro- ceeds to lament that Vitiofity of Nature which he brought into the World with himj Behold, faith he, / wai Jhapen in Iniquity ^ and in Jin did my Mother conceive me. He introduceth his Lamentation with a Note of Attention, Be- hold^ in order to make us take more Notice of it. In acknowledging himfcif to be conceived in fm, ^udjljapen in Iniquity, he plainly owns, C 4 '' that holy by God, but becomes depraved by virtue of its Union with the Body, as pure L-quor is tainted by being put into an impure Vcflel. Others have ventured to aiTirm, that God ju- dicially creates Men's Souls without Original Rightcoufncfs and Holinefs. Many pious Divines have unwarily fell into this latter Opinion, altho' it is fo contrary to the divine Attri- butes and hath neither Scripture nor Reafon to fupport it. s4 Of ORIGINAL SIN. that he was tainted with the hereditary PoIIlu tion of Nature we are fpcaking of, and fo bears ample Teftimony to the Doftrine of Original Sin. I know indeed fome endeavour to dilute thefe Words by a Hyperbola, and fay, that Da- •U/V thereby only intends an Aggravation of his actual Oifence : But this is ail an Evafion. There can be no Hyperbola here, becaufe the infpired Writer fpeaks neither more nor lefs than the exa6l Truth. " Thefe Words (faid a learned Divine) are not an hyperbolical Aggravation of David's a6lual fins, as the Pelagia?2s of old, the Socinians and fome others of this Day vainly pretend, only to make them confident with their Scheme of Religion; for they fet forth a Sin of quite another kind; a Sin in our very Frame and Conftitution, and are a plain and pofitive AfTertion of the Catholic Doclrine of Original Sin. Now, if there be no fuch fin, thefe words are fo far from being an Hyperbo- la, that they contain a mere Fiction; they do not aggravate what i^, but acknowledge what has no Reality at all*. When Men feel that PreiTure and Burden of fm which the Pfalmift felt when he penned thefe words, they will not refolve them into an Hyperbola, or any Figure of Speech, but to a Senfation of the Heart; and they themfelves will make the fame Con- feflion, and become Advocates for the fame Truth. So long as Men continue ignorant of that Mafs of Corruption, that World of Iniquity that is within them, it is no Wouder they op- pofe * Dr. Deimine's Sermon on Pfal. li, 5. Of ORIGINAL SIN. 55 jpofe this Do6lnnc, though at the fame time their Bhndnefs and Obltinacy, in rejefting fo felf- evident a Truth, are but too vifible Effefts of that Apoftacy which they contradid, and la- bour to difprove. If Men did but truly know and deeply feel the State of their own Hearts, they would find this Doctrine njDritten there with a Fen of Iron ^ and 'with the Point of a Diamond; or, as hol^ 'job exprelles it, graven with an Iron Pen and Lead in the Rock for ever. Their inward Experience would then convince them, that every Thought, every Imagination of Man's Heart is Evil, only Evil, continually. Evil, Gen, vi. 5. viii. 2 1. The infpired Pfalmiil delivers the fame Trnth, Pfal. Iviii. 3. The wicked are ejiranged from the Ifomb.-^-Th'is Alienation or EfJrange- ment'oi the Creature, Man, from his Creator, IS from the Womb, or from his Youth, Gtn. viii. 21. which implies that it is born with Jiim., and in him; he deiives it from his Parents in a Way of natural Generation. The Pfalmift adds, They go ajlray as loon as they are born, fpeaking Lies. Children are inclmed to all Vice in general, but to Lying ^ in particular : You may catch them in this Sirt as loon as they are able to fpeak: and this Sin makes them the Children of the Devil, if you will believe our Saviour, John viii. 44. Ye are of ycur Father the Devil, and the Lufts of your Father ye will do When he fpeaketh a Lye, he fpeaketh of his own; for he is a Liar, and the Father of if. You fee then how nearly Children in their na- tural State are related to the Devil. Hence Bolomon 26 Of ORIGINAL SIN: Solomon, faith, FooliJJmefs is bound in the Heart cf a Child, Prov. xxii. 15. By Foolijldnejs, the wife man means fm, and efpecially the fm of our Nature ; and when he faith bound, he lets us know how intimately it adheres to the Child; it is wrapt up in his Heart, it is interwoven with his very Nature and Conftitution. Ac- cordingly we find God himfeif thus addreffing his People ; / knew that thou wouldft deal very ireacheroufiy, and nvajl called a 'Tranjgrejfor from the IVomb, Ifa. xlviii. 8. God does not give Things empty and infignificant Names j if therefore he calls his People Tranfgrejfors, it is becaufe they really are fuch; and from the Womb, denotes as much as from their Birth and Conception; and fo informs us, that in their very Rife and Original, they were defiled with this in-bred Depravity. What then be- comes of the Pelagian Hypothefis. which fup- pofes that Children are born innocent and free from lin, and are only corrupted by the ill Ex- ample of others? Thefe Texts teach us ano- ther LefTon; they tell us, that the Wicked (and fuch we are ail by Nature) are ejiranged from the fVomb; that the People of God, as well as others, are Tranjgrejfcrs from the Womb-, and that FooliJJmefs, or fin, which fo early appears in Children, is not barely owing to the Influ- ence of the bad Example of others, but is hound up in their little degenerate Hearts. And all this is confirmed by daily Experience, for we fee Children running into Wicked nefs as greedily as to their natural Food; they drink Iniquity like Water, and are never better pleafed than 0/" O R I G I N A L SIN. ny than when they are committing Sin. Their Wills are bent upon Evil; and they delight in doing Mifchicf And although wholfome In- llru6lions are adminillred unto them, and Ex- amples of Piety and Virtue fet before them, yet you will find they take infinitely more Pleafure in Vice than in Virtue; their Natures are wild and ungovernable : they are fullen, felf-will'd, unruly Creatures; and they will do what they pleafe in fpite of all Arguments and Perfuafions to the contrary. Man is born (the Note of Similitude is not inserted in the original He- brew) a wild ylfs's Colt, i. e. a wanton, skittifh, favage, untra6table Creature; and the Grada- tion of the Words is obfervable (faith Dr. Ei^- wards) Man is a Colt^ an Ajis Colty a wild Afis Colt J Job xi. 12. The Apoftle Paul frequently mentions this. Thus Rom. iii. lo. There is none righteous, no not one : that is, none are fo by Nature ; but, as he tells us, ver. 9. both Jews and Gentiles are all under Sin, viz. under the Guilt of Adam's adlual Tranfgreffion, and under the Diforder of a vitiated Nature, upon both which Accounts all the world is become guilty bejore GOD, ver. 19. Again, the Apoftle faith, All have finned and come fiort of the Glory of GOD, The Greek Word which is here tranflated come Jhort, is properly expreflive of our Fall in Adam, and of the Default of our Nature con- fequent thereupon : It denotes our Lofs of the divine Image, our Lofs of the divine Favour, our 23 0/ O R I G I N A L SIN. our Lofs of all that Happinefs and Holinefs which we poflefs'd in Adam : it expreileth our Lofs of Communion with God, and our Lofs of the Enjoyment of God both prefent and future. Some think the Apoftle, in this Chap- ter, is defcribing the general Decay of Religion among the Jews, and the univerfal Declenfion of Manners that had overfpread the Gentile World. This is true ; but then he fpeaks of the Corruption of the Heart alfo. This ap- pears, Jirji, becaufe the loth, nth, and 12th Verfes are taken from the xiv and liii Pfalms^ the Contents of both which inform us, that therein David defcribeth the Corruption of a na- tural Man. Accordingly he begins, the Fool hath Jaid in his Heart, and he fpeaks chiefly of the depraved State of the Heart in the three firfl Verfes, and then proceeds to defcribe the Wickednefs of their I/ives, ver, 4. v/here he calls them Workers of Iniquity. The Apoftle takes the fame courfe : he firfl: defcribes the Sinfulnefs of Men's Hearts, "ver. 10, 11, 12, and then" he fhews the Sins of their Lives and outward A6tions, ver. 13, 14, 15, &c. The Apoflle therefore and the Pfalmifl both give their Suffrages to the Truth of our Doc- trine, They both pourtray the Ignorance, Im- piety, Infidelity and Atheifm of the Heart, as well as the Sins and Follies of the external con- verfation of Men. 2dly^ I would remind th€ Objectors of the exclufive Terms, jto not one* Now, do they think none abftained from out- ward Sin in David's or St. Paul's Time ? Do they think none were free from grofs Immora- lity-? Of ORIGINAL SIN. 59 lity ? Were there no Servants of God, no Be- lievers in Christ? Yet the Apoftle {2iys there is none righteous^ and he adds no not one, nei- ther Infants not Adults i which fliews that he fpeaks of that original fniful Stain that epide- mical Difeafe of our Nature with which all are infe6led, and from which none are free. The feventh Chapter is full of this Doftrine; fo ver. 8. Sin taking occajion by ike Command^ menty wrought in me ail manner oj Concupif- cence. If Man was in his primitive State of Purity and Holinefs, he would take occafion by the divine Commandment to iliew his Love and Obedience to God ; but lince he is apofta- tized from his original Creation, and hath con- trafted an Antipathy to God, the Law irritates and provokes the Corruption of his Heart, and makes it more boifterous and predominant; yea, caufes it to overflow juft like a river llopt in its Courfe : This makes him fay, / had not known Sin but by the Law, ver. 7. and by the Law is the Know/edge of Sin, ch. iii. ver. 20. When the divine Law is fpread before a Sinner in its fulled Extent, Purity and Perfection, then he fees what a filthy deteifablc Creature he is: the Lav/, as in a Glafs, reprefents to him the Sinfulnefs and Deformity of his Heart, the Blindnefs of his Mind, the Perverfenefs of his Will, arid the Irregularity, Extravagance and Diffolutenefs of all his Atfe6]:ions. Hence he who was before alive, i. e. thought himfelf in a State of Grace and Salvation, dies, i. c. fees in himfelf ibs Sentence of Death, is obliged to acknowledge Death is his Due, and is under fearful 30 Of ORIGINAL SIN. fearful Apprehenfions left all the Damnation of Hell fl'iould be revealed in his Soul t^t. 9, and 2 Cor. i. 9. This inward Convidion of fin Perfons have when the Law of God is fet home upon their Hearts, and the inward fm of which they are then convinced is the Original Pollution whereof we fpeak; and when Men have this Experience of the Corruption of their Hearts, they will then know what this innate fpiritual Defilement is. The Apoftle faith, ver. iS. I know that in me (that is, in my Flefh) diaelleth no good 7hing^—~T\v\s was the Cafe of the Apofile ; and this is the Cafe of every Man by Nature, no Good dwelleth in him, but on the contrary, all manner of Evil; there is no carnal Appe- tite in a Brute, no wicked Temper in a Devil, but Man hath a Degree of it in himfelf. Juftly therefore doth Bi(hop Hall flile an evil Man half a Bea/l and half a Devil * This Corruption of Nature the Apoftle fpeaks of again ver 20. and calls it the ftn that d^velUth in him, the Law in his MemberSy ver 23. and the Flejh, \er. 25. and the old Man, Eph. iv. 22. Coll. iii. 9. The Apoftle fames mentions this Depravity of the Soul chap. i. ver. 14. calling it Luft, or Dejire which is the very fame Appellation the Apoftle Paul gives it, Rom. vii. 7. / had not known Luft or Defue, except the Law had faid^ Thoit JJjalt not Covet. There is in every unregenerate Heart a perpetual Bent and Incli- nation * Sec his Meditations, Cent it. Of ORIGINAL SIN. 31 nation to Evil, a Dejire to commit Sin; and the Defire of fm is fm; it is fm in its Rife and Original ; and this Lufl or Defire when it hath coticeived, bringeth forth Sin^ James i. 15. Some deny that Concupifcence, or the Defire of fin, is fin, efpecially the Papifts. And I wifh none who call themfelves Proteftants were liable to Cenfure here: But whofoevcr they are that are thus criminal, how contrary they go to Scrip- ture, the Texts above recited may fliew them ; and how contrary they are to the Church of England^ the conclufion of the Ninth Article may inform them: " Concupifcence and Luft *' hath of itfelf the Nature of fin." 1 have infifted the longer upon this Head, becaufe it is the Hinge upon which the Con- troverfy turns, and the Centre of the whole Do6lrine of Original Sin ; forafmuch as it im- plies Adam's fin imputed, and infers a Liable- nefs to God's eternal Wrath.* And this is a Truth of the highell: Importance. If you deny it, you do in Effect evacuate the Neceflity of the Gofpel-Revclation, and of Salvation by Christ: For if Children are born into the World pure and innocent, and have a natural Will and Power to obey the Will of God, then they may favc themfelves, and fo what Need have they of being beholden to Christ for Salvation? We fee therefore the Error and Danger • This is eafily explained; for the Original Defilement of our Nature is both a Sin and a Punifhmcnt ; when we uke it in the latter Senfe, it implies the Tranflatioa of the Guilt of Adam's bin to us ; and when in the former, it fhews us that we are Objeds of the Divine Vengeance and del'erve^to fuffer eternal Mifery 32 Of ORIGINAL SIN. Danger of the Pelagian Scheme ; and hence v/e may learn what Judgment to form of thofe who efpoufe and vindicate it; they are not tq be looked upon pnly as Impugners of a fmgle Article of the Chrillian Faith, but as Under - miners and Subverters of the whole Evangeli- cal Difpenfation. And as this Doctrine is of great Weight and Moment, fo the Evidences of it are clear, co^ pious, conclufive, demonftrative. It is demon-r ilrated from the Scriptures; it is demon- llrated from the State of Men's Hearts, and from the Debaucheries of their Lives. The whole World is full of it. The Weaknefs, the Sinfulnefs, the Miferies of the human Species, ^11 confpire to prove it. Unawakened Sinners who are Dead in TrefpafTes and Sins, and deny it themfelves, are a glaring proof of the Truth of it in others- They by their Ignorance Per-. verfenefs, Hypocrify and Beiliality, demon- ftrate the innate Turpitude of the Soul, and are miferable Inftances of the Truth of that Doctrine which they ftrive to oppofe. The Saints of God experience this Corruption in their own Hearts, and ^roan under the Plae'ue and Burthen of it. If we rightly know ourfelves, if we fee all our own Vilenefs, Filthinefs and exceeding Sinfulnefs, we fliall be obliged to own, that we are very wicked, unholy, un- godly, abomhiable Wretches. i\nd this will lurther appear (as Bifhop Wilkins obferves) " If we look upon cur oivn Natures in the " Rage, Blafphemies, Bafenefs, Madnefs of '' other Men's Lives: there bein^^ not any " kin4 Of ORIGINAL SIN. 33 *' kind of Evil, \\'hich either Man or Devil " hath committed, but there are in our Na* *' tures the Principles and Inclinations to it ; ** the bell: of us being by Nature as bad as the " wurft of Sinners." This is found Speech, which cannot be condemned. The Author fpeaks like a Chriftlan, and he fpeaks like a Divine. And I could heartily wiih all the Bi- fhops, Priefts and Deacons in Rngland^ fpoke the fame Language. If any reje6i: this Doc- trine, it cannot be for want of Evidence, but for want of a Mind readily difpoled to receive the Truth. Now if we had Time, and if I was not afraid I had burdened the Reader al- ready, how many ufeful Inferences might be deduced from this Doftiine ? As Flrfly Acknowledge it. By acknowledging it, I do not barely mean receiving it as a Prin- ciple of Science or Philofophical Speculation. Alas ! you may thus receive it, and yet be never the better. Many fay they are Sinners, but how few are convinced of the Mifery and Sin- fulnefs of Sin ? How many have the Theory of Original Sin in their Heads, who have not the Experience thereof in their Hearts ? In our Liturgy we confefs that we *' are grieved and ** wearied with the Burden of our Sins."* And in another Place we acknowleds^e " The Re- *' membrance of our Sins is grievous unto us, ** the Burden of them is intolerable ."§ Which Places Iliew us, that the Burden of i^in is not only to be confefled, but alfo to be felt by us. D Or f Commination. ' § Communion Service. 34 Of ORIGINAL SIN. Or will you fay the Burden of Sin may be in- tolerable, and yet we have no feeling Senfe of it? This fliews as well the profound Ignorance as the horrid Impiety of thofe who ridicule the Doftrine of feeling the Burthen of Sin, and pre- fume to call it Cant and Enthufiafm. If Men ne- ver were wearied W\l\\ the Burden of their Sins, never did feel them intolerable, nor defire fo to do J then fuch Prayers and fuch Confeflions will be fo far from doing them any real Service, that thev will only bear Teilimony to their Hypo- crify, and highly aggravate their Condemnation. Cry therefore to God, that he would make your Sins a Burden too heavy jor you^. Come unto Jesus labouring and heavy laden, and he will give you Reft. The Word in Greek, in Mat. xi. 28. fignifies laden as with a Burden. An- infupportable Burden will crufh under the Per- fon who bears it. Semblably Sin is a Burden ■infupportable, and will crufh us down to Hell, if Jesus doth not remove it from us, and give Reft to our Souls. Secondly, Here fee the Folly of glorying in our Pedigree. We are all the corrupt Offspring of a corrupt Parent, Adam. Some boaft of their being of this great Family, and others of that ; fome glory in being defcended from Kings and -Princes ; and others from Lords and Nobles. Alas ! What Vanity is all this ? Surely when People talk at this rate, they forget they all iprang from the fame Root, and are tainted from the Womb. The Prince and the Peafant, the King * Ffalm xxxviii. 4. 0/ O R I G I N A L SIN. 3^ King and the Beggar are equal in this Refpecl; they have all one common Father, viz. Adam, Trace your Pedigree from him, and you. will have no reafon to glory, unlefs you will glory in your Shame. Look back to your proper Source and Original, and be afliamed and con- founded at feeing what a polluted Sinner he was, and what a fmful polluted Nature you have derived from him. Thirdly^ Let all your A6lual Sins lead you back to the Original Corruption of your Natuie. You perhaps lament this outward Sin, and the other: but do you fee the Root of all, the in- bred Impurity of your Heart? What fignifies lopping off the Branches ? Lay the Axe to the Root of the Tree. Confefs and, lament the in- ward Depravity of your Soul, and be humbled before the Lord. Your outward Sins are but the Streams, the Fountain of all is your Original Corruption. '* All that Pravjty and, Baienefs, " which fills up every Part and Power about *' us, are but Diffufions of our Original Cor- *' ruption. What aWorldofMifchief is there in " our feveral Parts? Our Wilis, Affcftions, our ** Tongues, Eyes : And yet all thefe are but as *' little Rivulets 'j the Fountam, or rather the Sea " that feeds them is our corrupted Nature."* Fourthly, We learn from hence, that all are equally corrupted j all are equally far gone from God J equally far fallen from Original Righ- teoufnefs} and equally funk into Original Sin. There is no Difference. All are alike bv Na- D 2 ture. Wilkin's Gift of Prayer. 35 ty O R I G I N A L SIN. ture. One is no better than another* Neither hath one Sinner any Reafon to glory over ano- ther. But then if all are equally corrupt, how- comes it to pafs, that they do not all run into the fame outward Immoralities ? Why do they not commit the fame grofs Enormities? The Reafon hereof is, becaufe Men have different bodily Conftitutions, different Educations, and different Temptations: 1 hey are under various Conflraints arid Reftraints, and have different Degrees of Knowledge. If Men were ail ex- a6tly in the fame Circumflances in every refpe6l, they would ail difcover the fame Depravity of Heart, and commit equal outward Iniquity. But their different Circumftances, together with the Reffraints of God's Grace, and the Hand of his Providence, are Caufes why Men are not equally vitious outwardly. ' But all by Nature are alike degenerate, and inclined to Wickednefs. ' Fifthly^ Hence we fee the Neceflity of Re- generation. Is it pofTible for Men in their Na- tural Eflate, to enter into the Kingdom of Heaven ? Can unregenerate Sinners enjoy the Pleafures of that high and holy Place? Do you think that a Creature, full of the depraved Appetites of a Brute, and the malignant Difpo- fitions of a Devil, is fit to dwell with God in Glory ? Therefore befeech God to create your Heart anew, that you may be fit to fee his Face. Never reft till a Second Birth hath paffed upon your Soul. What fignifics the Firll Birth, unlefs you experience a Second? You had better never have been born at all, than not to be bom again. Pray to God there- fore. ^ Of ORIGINAL SIN. 37 fore, that you may be bcrn of his Spirit, and be reinftated in his Favour. Sixthly and Lajil\\ Have you any thing be- fide Nature in you ? Have you any Supernatu- ral Grace in your Heart ? Do you find any change in you ? Are you different from what you was ? Have you palled from Darknefs to Light ? Do you hve the Life of Faith ? Are old Things pafl away ? And are all Things be- come new in your Soul ? Rejoice, and give God all the Glory. Do not infult other Sin- ners. Remember if you differ, 'tis the Grace of God that makes you to differ. Therefore be humble, be mean and abje6l in your own Eyes, and fay with the Apofile, By the Grace of Cod I (im what I am, in. All Men are juflly liable to the Tor- ments of Hell for ever, as a Confequence of Original Sin. This may feem a harfh Saying; but it is true, as I will make appear at once. Every the leaft Sin you can mention deferves Hell : Only allow then, that Original Sin is Sin, and it will follow, that Hell is the due Dcfert theret)f. This is clear, and (if I was to fay no more) a fufHcient Proof of our Propofi- tion. I once, indeed, difcourfed with a Man who gave it as his Opinion, that Men would riot be condemned at the Day of Judgment for Original Sin. I believe there are many of his Mind, if they would fpeak the Truth. But St. John declares, that the Blood of Jesus Christ cleanfelh from all Sin^ which implies, that without an Interefl in his Blood, Men are cleanfed 38 Of ORIGINAL SIN. cleanfe from no Sin, neither A6lual nor Ori- ginal. St. Paul faith, Heb. ix. 22. Without fiedding of Blood, i. e. the Blood of Christ there is no RemiJJton, no Forgivenefs of Sin, either A6lual or Original ; confequently all who are found Unbelievers at the lalV Day, will be condemned for both of them. Some Divines there are of an acute Genius and philofophick Turn of Mind, who affirm that we only loft our Immortality in Adam, and fo (if there had been no Redeemer pro- vided) fhould have died and periflied like the Brutes, without arriving to any Future State, either of Happinefs or Mifery. Now if the Reader is of a candid and ingenuous Difpofi- tion, the following Quotations from the Ho- milies will convince him of the Error and palfliood of this Suppofition. *' We are by Nature the Children of God's *' Wrath, but we are not able to make our- " felves the Children and Inheritors of God's '* Glory," fays the Homily on the Mifery of Mankind. God's Glory here denotes the eter- nal Fruition of him in Heaven, and confe- quently his Wrath, which is here oppofed to it, muft mean the Suffering of Eternal Tor- ments in Hell, which is due to us for our Ori- ginal or Birth-Sin ; and therefore in the fore- going Part of this Homily vve are called *' Children of the Wrath of God, when we ** be born. In the fecond Sermon on the Paffion of our Saviour, the Church bewails our Apoftacy in Adam, in thefe Words, " O Lord, what had " Adam^ 0/ O R I G I N A L SIN. 39 •' Adam, or any other Perfon, deferved at God's " Hand, that he fliould give us his Son ? We are *' all miferable Perfons, fuiful Perfons dajnna- " ble P^r/(5;2j, jultly driven out of Paradife, juftly " excluded from Heaven, jufily condemfied to " Hell." You fee here as confidered in Adam, we are not barely called mortal Perfons, but fmful, yea, damnable Perfons^ i. e- Perfons, de- ferving everlafting Da772fiatio?2. We are not faid barely to lofe our Immortality, and to be con- demned to a State of Infenfibility or Non-exill- ence, but to be juftly condemned to Hell Fire. The Homily on the Nativity of Jesus Christ tells us, that " before Christ's com- *' ing into the World, All men iiniverfally i?t *• Adam, were nothing elfe but a wicked and *' crooked Generation, rotten and corrupt '^ Trees, flony Ground, full of Brambles and " Briars, loft Sheep, prodigal Sons, naughty and '^ unprofitable Servants, unrighteous Stewards, " Workers of Iniquity, the Brood of Adders, *' blind Guides, fitting in darknefs and in the *' Shadow of Death : To be ihort, nothing elfe " but Children of Perdition and Inheritors of *' Hell." I have fet this Paflage before the Reader, that he may fte what opprobrious Names and Charaftcrs our Chuch gives fallen Man: fuch as a wicked and crooked Genera- tion, rotten and corrupt Trees, &c. 6cc. What a Pleap of diflionourable Titles are here confer- red upon the rebellious Creature! What a Variety of Expreflions are here made ufe of, to defcribe the Mifery and Sinfulnefs of Man in his - apoftate 40 Of ORIGINAL SIN. ■apoftate State! This I have taken notice of before.*" This looks as if our Reformers were at a Lofs to find out Names bad enough for the degenerate Race of Mankind. And this is di- reftly contrary to the Pra6tice of fome Men, who are fo lavifh of their Encomiums on human Nature, as if they thought they could never fay enough to difplay its Dignity and Excellence. If any of the eftabliflied Church do this, let them read their Homilies, and then they will know better. Laftly, does not this Pafiage clearly teach us, that all Men iiniverfally in Adam did not lofe their Immortality, and be- come perifliable in Soul and Body, but that ■they were, by his Tranfgreffion, made Children ■ of Perdition, and Inheritors of Hell-fire^ In tile fame Homily the Church makes her Lamentation in thefe Words, " Oh! what a " miferable and woeful State was this, that the " Sin of one Man fhouid deftroy and condemn " all Men."— This I mentioned under the lirft Head, to fliew that Adam's firfl Tranf- greffion v/as charged upon all his Seed natu- ral. But novv obferve the Penal Confequence hereof, which we have defcribed in the Words immediately following j " that nothing in the " World might be looked for but only Pangs *' of Death and Fains of Hell." Is not this fomething widely different from the bare Lofs of Immortality? Can you poffibly reconcile our being expofed to the F.aim of Hell^ with the fole Forfeiture of our. Immortality ? And foon < 1 11 1 r..— I I I I I II .. » I ■ * Page 16, 17; Of O Rrl G I N A L SIN. 4^ foon after we are faid not barely to fall from Immortality to Mortality, or from Exiftence to Non-exiftence, but " from Heaven to Hell"* A few Pages after, ^<^am is called " a Fire- •*' brand of Hell, and a Bond-flave to the De- *^ vil." And afterwards it is added, " Neithei: *' he, nor any of his, had any Right or Inte- " reft at all in the Kingdom of Heaven; but " were become plain Reprobates and Cafl- ** aways, being perpetually damned to the ever- " la/ling Fains of He li-fre"— How flioeking is this! and yet it is true; our own Church vouches it; and hence we learn, that fmful jidaniy and all his fmful Progeny, juftly de- ferve to be. call into Hell-fire. The ninth Ar- ticle attefts the fame Truth; for having defcrib- ed the innate moral Defilement of our Nature, it immediately adds, " In every Perfon born *' into this World it deferveth God's Wrath ** and Damnation." All this fliews the Judg* ment of our Church, and may abundantly fa- tisfy us that our original Lapfe and Degeneracy in Adam did not barely entail bodily Death or Non-entity upon us, but did even render us ob- noxious to the torments of Plell for ever. I fliall clofe this Head with the following Scriptures: Rom. v. 18. By the Offence of one^ yudgment came upon all Men to Condemnation^ Whether the Greek be tranflated by the Of^ Jence of one^ as in the Text, or by one Of- fence ^ as in the Margin, the Coaiequence will be the fame, namely, that by one Offhice of one Man, viz. Adam, all Men incurred the De- fert of eternal Condemnation. 2dly, As the Of- E ' fence 44 Of ORIGINAL SIN.' fence of one here ftands oppofed to the Right e- dufnefs of one, viz. Christ, it follows, that as the one is imputed for fuflification of Lifcy to is- the other for Condemnation to everlafting Death or Mifery. So alfo, ver. i6. 'The Judg- ment was by one to Condemnation.* In the 2ifl Verfe the Apoftle faith, Sin hath feigned unto Death. And by Sin^ he here means Adams finful A 61, in eating the forbid- den Fruit, which is by a judicial Appointment of God reckoned to all his Pofterity, and fo reigns unto Death, viz. unto that Death which is oppofed unto eternal Life, mentioned in the ftext Claufe and that is eternal Death or Hell, which is called Death, Rom. vi. 23. James i. 15. John viii. 51. This is alfo ftiled the fe- cond Deathy Rev. xxi. 8. This Death Gorx threatened our firfl Parents with : In the Day that thou eateft thereof thou floalt furely die. Gen. ii. 17. where by Death, God intended all that the Scripture includes in that Term, and efpecially the fuffering of endlefs Punifli- ments in another Life, which the Word Death iignifies in ihe Places abovecited, and which the Verb die imports, Ezek. xviii. 20. John vi. 50.— xi. 26. Rom. viii: 13. True there- fore is that of St. Augulline\ when it is afked, with what Death God threatened our firft Pa- rents, if they tranfgreffed his Command, and did * The Greek Word denotes the eternal Sufferings which await the Wicked in a future Life. In this Senfe the Word is ufed, Rom. viii. i. and the Greek Verb bears thiis Signi- fication, Mark xvj. 16, Of ORIGINAL SIN. 43 did not continue in their Obedience? whether Death of the Soul, or of the Body, or of the whole Man, or that which is called the fecond De.-ith? The Anfwer is, All thefe. Rom. viii. 7. The carfial Mind (and that is the Mind of every Man by Nature) is Enmity againll GOD. ■ If it had been only an Enemy, then poffibly it might have been reconciled- but being Enmity in the abftra^l, it muft be in its own Nature irreconcilable to God ; and fo informs us that this malevolent Principle muft be extirpated, and a Principle of Love to God implanted, before our Souls can be holy or happy. Natural Men have an Enmity againft the Being and Sovereignty of God, againft his holy Nature and his holy Law ; they hate the Gofpel of his Sox, the Doclrines of his Grace, and the Work of his Spirit upon the Heart. This we need not go far to fee. And they are fo totally ignorant of God, fo infinitely diftant from him, and fo diametrically oppofite to him, that this fame Apoftle calls them Atheiflsy Eph. ii. 12. But what follows .? To be carnally minded is Deaths Rom. viii. 6. The Mind- ing of the FlcfJ:)y is the inherent Depravation of our Nature, and is a proper Exprefllon to denote Original Sin; therefore we fee this Phrafe is made ufe of for that Purpofe in the Ninth Article cf our Church: and Death here being oppofed to Life and Peace^ muft mean eternal Death, as I before noted. This Text therefore is a full Proof that Hell is the Defert •^xf Original Sin. E2^ Thor 44 0/ O R I G I N A L SIN. . The greateft Text is flill behind, a Text which contains the whole Dofthne, and which therefore I referve to the laftj it is Eph. ii. 3. Among whom we all had our Converfation in Ttmei pa ft in the Lufis of our Fiejh^ fulfilling the Dejires of the Flejh and of the Mind\ and were by JNatiira the Children of Wrath even as othen. The Apof- tle'' here reminds the Behevers at Ephefus of their St?te before their Calling and Converfion to the Faith of Christ; and he does not think it fufficient to admoniih them only of their out- ward evil Converfation, expreffed hj fulfilling the Delires of theFleili and of the Mind, but he tells them likewife of their Original Depravation, and thereupon calls them Children of PVrath ; v/hich aniwers to that of Peter ^ who calls natural Men, Children of a Curfe*. Such are all Men in their natural State, as the Apof!:le informs us, by fay- ing, in the firR: Perfon, We all were, by Nature, Children of Wrath^ even as others. By Wrath, the Apoftle here means God's Eternal Wrath : And lince we are here faid to be, by Nature^ Children of Wrath, this implies, that we are by Nature Sinners, for God's Wrath is due to none biit Sinners, and for nothing but Sin : We are there'bre by Nature Sinners : And how can this be any otherwife than by having the Sin o^ Adam imputed to us, and a defiled Nature communi- cated to us? Upon this Account therefore we naturally fall under thecurfe of God, and deferve to feel his infinite Wrath and fiery Indignation for ever. So that this Text plainly holds forth both the Guilt and Punilhment of Original Sin. Now ^ y^lF^P«^^^^ > ■■■ -■■- ■ .1 ■— ■- r— 1 1 Willi l aMJi tw rn mrnm'*^ ■ ■ '*» I ■■- — ■■■■ ! — — — — -^ * I Pet. ii. 14. Of O R I G I N A L SI N. '45 Now fince this Place is fo dear a Proof of our Point, we muft expert that our Adverfaries of the Socinian and i- elagian ' Perfuafion will do all they can to wrefl it out of our Plands. Various Methods are uled to pervert it; and 'tis with extreme Difficulty our Oppofers evade the Force of it. Let us then examine fome of their Artifices and Subterfuges whereby they labour to avoid it. And fome there are who by Nature underfl-and acquired Habit, which, fay they, is Second Nature, and therefore may not unfitly be called by that Name. But,;fr/?, though Plabit and Cuflom are called Sccoiid Nature, does it fol- low that Nature is no more than acquired Flabit or Cuftom ? 2^/y, This Interpretation of the Word would make the Apoflle guilty of Tauto- logy. Obferve, he had before told them of their actual and habitual Sins, in thefe Words, JuIJIl- 2?2g the Defires of the Flep and of the Mhid-, and therefore for him to have mentioned it over again, would have been needlefs and fuperfiuous, A difcerning Eye cannotbut take notice how gradually the Apoftle proceeds from fpeaking of their wicked Lives and A6lions, to lead them to the Fountain of all, the original Corruption of the Heart, ver. 2, 3. ^Aly, The Scripture ufes the Greek Word, to fignify our Birth, Gai ii. 15. we who are "Jews by Nature, i. e. born fuch. Again, Rom. ii. 14. the Genti/es do by Nature the Things contained in the Law. Since the Word Nature, in thefe Places, denotes our Birth or Nativity, why fliould it not be fa underflood in the Text before us ? What Reafon can pof- fibly be afligaed for giving the Word another E .3 Turn 4^ Of ORIGINAL SIN. Turn, unlefs it be the inveterate Prejudice of Men againft'the Do6lrine we are defending? Again, others labour to confine this Text to the Gentile World ^ but this will be no eafy Matter, 4)ecaufe of the general, yea, univerfal Terms the infpired Apollle here makes ufe of, nve alU plainly comprehending himlelf and all Mankind, both 'Jews and Gentiles, To this it is obje6led, that in the i, 2, 5, 8, and nth Verfes, the divine Writer fpeaks in the fecond Perfbn ; and from thence they conclude, that in this third Verfe there is only an ordinary Enallage of Perfons, the Firfb is put for the Se- cond : and when the Apoftle fays it'f, he means ye. But that there is no fuch Enallage of Per- fons as is pretended, the following Coniidera- tions fully demonilrate. Fir ft ^ The Apoftle defignedly includes himfelf, as is his conftant Way when he would humble himfelf upon a Review of his State before Converfion, and ex- tol the Riches of Gods Grace in Christ Je- sus. Thus 7/V. iii. 3. We owfehes aljo were Jometimes foolijhy dtfobedient. -- And, i Cor. xv. 9. he calls himfelf the leaft of the Apoflles^ and iefs than the leaft of all Saints^ £ph. iii. 8. and the Chief of Sinners, i Tim. i. 15. Why then fhould we think the Apoftle excludes himfelf in the Place under Confideration ? Or rather have we not abundant Reafon to ihink he fpeaks in the firft Perfon on purpofe to include himfelf therein ? Secondly, In the firft Verfe of this Chapter the Apoftle fpeaks in the fecond Perfon j and you hath he quickned who were dead in ^refpaffes and Sins : But then, in the ' fifth Of ORIGINAL SIN. 47 fifth .Veife he fays, even when we were dead in ^ins. Here you lee is an Exchange from the fecond Pcrfon to the firft : And what Account can be given of this, uniefs the Apollle thereby intended to ihew that he in his natural State was dead i?i Sins as well as they, and fo was quickened by the fame divine Power that quickened them ? Thirdly, Pleafe to obferve in the three firfl Verles he defcribes the Condi- tion of the Epbefia?is, and all Men by Nature 5 and then to the End of the Chapter fets forth the State of Grace : In the latter he plainly reckons himfelf, Vn 4, 5, 10. and this implies, that he once was in the former. Thus we fee the Cavils of our Adverfaries are null and void ; and. this Text ihews us, that all Mankind are originally corrupted ; and fo long as it remains in the Bible, will be an undeniable Teftimony of the Truth of the Do6lrine of Original Sin. This is the Sin of which the Apoille complains, Rom. vii. 21. Evil is prefent with me, it lieth near me, it flicks clofe to me, and I can't be rid of it. This Sin cleaves to us, it adheres to our Hearts, it flicks as clofe to us as our Skin to our Fleili, or our Fleili to our Bones. This Sin is wrapt up in us, it is deeply rooted in our Natures, and fo flrongly fallcned to our Souls, that nothing but the Almighty Power of God can difentangle us from it. Of this Sin 'Jere^ miah fpeaks, chap. x. ver. 14. Every Man is hrutijl:) in his Knowledge, Of this Sin Soiomon was deeply convinced, when he cried out. Surely I am more brutijlj than any Man, and have not the Under /landing of a Man, Prov. E 4 XXX. 45 Of ORIGINAL S I i^. •XXX. 2. And if he who was the v/ifeil Mati made luch a Complaint, how much more Rea- fon have we to hewail our native Ignorance and Briitifinefs? The late Archbifhop* feems fenfible of this when he fays, " They ii. e. our firfl Parents) by this firft Tranfgrefiion, did not only lofe for themfelves the Image and Favour of God, but withal deprived their Poilerity of that blefled Eftate, Roth. iii. 23. and plunged them into the contrary, Rom. v. 1 2. bringing Damnation upon themfelves and us all." And another learned Prelate-f- clearly delivers this Do6trine in thefe Words " This Original Sin hath been propagated to us both by Imputation and real Communica- tion, ifl. By Imputation of Adam's parti- cular Tranfgreffion, in eating the forbidden Fruit i for we were legally Parties in that Covenant which was at firft made with him, therefore cannot but expe61: to be liable to the Guilt which followed upon the Breach of it, Rom. V. 12. 2dly. By real Communis- cation of evil Concupifcence and Deprava- tion of our Natures, which was the Confe- quence of the firft Rebellion: We were all of us naturally in our firft Parents, as the Streams in the Fountain, or the Branches in the Root and therefore muft needs paitake of the fame corrupted Nature with therrl Job xiv. 4,-~xv. 14. This might juftly make us more loathfome and abominable in God's Eyes than either Toads or Vipers, or any " other Ufher. t Bilhop Wilkins. I Of O R I G 1 N A L:- SIN. 49 •* other the moft venomous, hurtful Creatures " are in ours; and tor this alone he might juftly *' cut us off and condemnus, tho' it v^ere mere- *•' ly for the Prevention of that Mifchief and ** Enmity againft him which the very Principles '* of our Natures are infe6led with " I might fay a great'deal more- We have abundant Te- ftimonies on our Side, both human and divine, but I think I have fulfili'd my firft Undertaking. I have largely explained the Do8:rine of Origi- nal Sin, and clearly fhewn that Adam's Sin is imputed to us, that a fpiritual Contamination of Nature is inherent in us, and that hereupon we are juftly liable to God's eternal Wrath. Some Men cannot bear to hear of this Do61:rine, be- caufe it flains all the Pride of human Glory, and debafes Man, that excellent creature, ss they call him; yea, this Doctrine refembles carnal Men to Brutes and Devils, feeing they are natrrally tin6lured with all the fenfual In- clinations of the one, and all the malignant Qualities of the other. Hence it is that this Doftrinc is generally difreliined' by the proud Philofopher and the felf-righteous Moralift. But convifted Sinners feel the Truth of it in their Hearts. And believe me, that is the beft Divinity which lays the Creature lowefl, and exalts Christ higheft. None favingly know the Lord Jesus, but thole who are in fome degree acquainted with the inward Corruption of their Hearts. If the Reader is wounded with an experimental Senfe of his indwelling Pollution and Sinfulnefs, he will gladly hear, and greedily embrace the free Salvation of Christ 50 Of ORIGINAL SIN. Christ Jesus. But they that arc whole need not a Phvfician. They that have no fenfible Experience of their loft Eftate by nature, nei- ther fee the Neceflity, nor know the Value of a Saviour. Upon the whole we may learn, Fir fly to difclaim all Pretenfions to the Merit of Hea- W* ven. We are Sinners by Nature as well as by Pradlice, and we deferve nothing but Hell. When we have done all we can, our natural Righteoufnefs will never merit Heaven. Con- fequently the fupererogatory Works of the Papiftsy and the Self-Righteoufnefs of Soci- niansy Pelagians and SemipelagiaitSy falls to the Ground. 'Tis true, proud Nature is not wil- ling to acknowledge fhe deferves Hell. It is a very great conviction of the Spirit, when Per- fons are enabled fmcerely to make this Confef- fion. Many, indeed, formally fay, they de- lerve Hell, who do not confider what Hell is. Yet none go to Heaven, But thofe who firft fee they deierve Hell; and none are faved but thofe who own they defeive to be damned. Are you convinced of this? Do you know you deferve Hell? Do you ferioufly acknowledge Damnation is your due, if God was to deal with you in ftriCl: Juftice? Happy qre they who have this Knowledge of themfelves an4 their own Demerit. This is the firft Step to eternal Salvation. If therefore God by his Spirit hath fliew'd you your miferable Con- dition by Nature, he will furely fliew you his Free, Rich, Sovereign Salvation by Grace. Secondly^ Of ORIGINAL S IN. 51 Secondly y We cannot but obferve, what a Pa- rallel there is between our Apollacy in Adam, and our Refloiation by Christ. As oh the one hand, we have Sin Imputed, Sin inhe- rent, and del'erve Everlafling Damnation; fa on the other, we have Righteoufiiefs Imputed, Righteoufnefs Inherent, and are entitled to Everlalling Salvation. Thefe are both of them great and wonderful Myfleries; and they mu- tually explain and illuftrate each other; The greater Knowledge you have of the one, the greater Knowledge you will have of the other; and the experimental Knowledge of both is beft. If a Man fees himfelf in the Firft Adam with- out feeing himfelf in the Second, 'tis enough to drive him to Defpair and Diftraftion; and to make him perfectly miferable. But when a Peribn fees himfelf in the Second Adam, Christ Jesus, it makes his Heart rejoice; and fuch a Soul is truly Happy, unfpeakably Happy, eter- nally Happy. THE 52 of JUSTIFICATION by FAITH. CHAP. II. Of JUSTIFICATION by FAITH. INDEED it would grieve me to fpeak of the Ruin of Mankind, without pointing out the Way ot their Recovery. It would be infinitely better for Man not to know his Dif- eafe, than not to know the Remedy. Having then in the foregoing Chapter, declared the deplorable State of Man by Nature, as he lies under the Guilt and Curfe of Original Sin, I now come to treat of his Salvation by Christ Jesos, aild to difcourfe of Juflification by Faith alone. I take unfpeakable pleafure and Satisfaclion in fpeaking upon this Subje<5l, and I could dilate upon the Theme for ever. I had a great love for this Do6f rine long before I felt the Power and Efficacy of it upon my own Heart, but fuice I have tailed its Sweet- nefs and Excellency, it is become the Life of my Soul, the Joy of my Heart, and the Sup- port and Comfort of my Spirit. My deHght and Glory is in proclaiming this Evangelical Truth J and I wifli I could hear it preached in all the Churches in England. I know, indeed, it is an arduous Undertaking for fuch a Strip- ling as I to attempt to handle this grand and important Article of our Religion. I know my Of JUSTIFICATION by FAITH. 53 my own Weaknefs, and truft in the Lord for Strength} I depend upon his AiTiftance; through his Grace flrengthening me, I can do all Things. And that I may let this Doflrine before the Reader in the cleareft Light I can, I choofe to ftate it in the five following Propo- fitions, each of which (if God enables me) I will undertake to make good from the Homi- lies and Articles of the Church o^ England: I. Men can do no good Works acceptable to God before Faith and Juftification. II. Juftifying Faith is the Gift of God. III. Juftilication is by Faith only. IV. Works have ?io Part in our Juftification, V. Good Works follow after Juftification, and are the Fruits of Juftifying Faith. I. I am fi?'J} to fhew, that Men can do no good Works acceptable to God before Faith and Juftification. And this is more than once aiTerted in the Homily of good Woiks, where we meet with this Paflage, " Faith giveth Life *' to the Soul, and they be as much dead to ** God that lack Faith, as they be to the " World, whole Bodies lack Souls. Without " Faith, all that is done of us is but Dead be- " fore God, altho' the Work feem never fo ** gay and glorious before Men 3 even as the '* Picture graven or painted, is but a dead Re- prefenta- 5$ 0/ JUSTIFICATION Bv FAITH. '' prefentation of the Thing itfelf, and is with- " out Life or any manner of moving: fo be " the works of all unfaithful Perfons.-— They *' be but the Shadows and Shews of Hvely and " good Things, and not good and lively " Things indeed — Without Faith no Work ** is good before God". Thefe Words are clear, and need no Commentary to explain them. All Works v\dthout Faith, are here faid to be Dead, juft as a Pi6lure is but a dead Reprefentation of the Original. The fame Doctrine is afterwards confirmed and exempli- fied by the following Inflance, " If a Heathen " Man clothe the Naked, feed the Hungry, " and do fuch other like Works: yet becaufe " he doeth them not in Faith, for the Ho- " nour and Love of God, they be but Dead^ *' vain and fruitlefs Works to him."— Again, it is faid in the fame Homily, " Faith of itfelf " is full of good Works, and nothing is Good *' without Faith. And for a Similitude he " [Augufiine] faith, that they which glifter *' and fhine in Good Works, without Faith in ^^ GoD, be like DeadM.Q\\ which have goodly " and precious Tombs, and yet it availeth " them nothing— -He that doth good Deeds, " yet without Faith, he hath no Life." Per - fon5 may be outwardly Moral and Virtuous, they may appear very Good and Righteous, and yet have no living Faith in the Lord Je- sus. This is a common Cafe. Men abound in Works fcemingly good when yet they them- felves are Infidels in their Hearts. Hence all their Good Works, for want of Faith in the 0/JUSTIFICATION by FAITH. 55 the Blood of Christ, are Dead before God» and will no more profit their Souls than gilded Sepulchres profit dead Bodies. The Thirteenth Article is much to our Pur- pofci it runs thus: XIII. Of Works before fuftlfcatlon, " Works done before the Grace of Christ, " and the infpiration of his Spirit, are not " pleafant to God, forafmuch as they fpring *' not of Faith in Jesus Christ, neither do " they make Men meet to receive Grace, or *' (as the School Authors fay J deferve Grace " of Congruity ; yea rather, for that they are "not done as God hath willed and command- *' ed them to be done, we doubt not but they *' have the Nature of Sin." We fee here what Eftimate our Church makes of Works done before Faith and Juftification : They have not only the Form or Appearance, but even tlie very Nature of Sin. *' All the Works " of Ufibclicoers and Natural Men (faith Bi- *' fhop Sunder fort) are not only ftained with *' Sin, (for fo are the bed Works of the Faith- " ful too) but alfo are really and truly Sins."*' Hence the popifh Do6lrine of Grace of Con- gruity, or Men's making themfelves meet to receive Grace, is juftly condemned. Indeed I could wifh none but Papifls held the faid Dodlrine. But, alas ! there is Popery enough without going to Rome for it. Yet I would obferve 9 * Sixth Sermon. ^6 0/ JUSTIFICATION BY FAITH. obferve, this Article which condemns tha Grace of Congruity of the Papifls, does equally condemn the preparatory Conditions of the So- cinians and 'Remonjlrants. What a Folly is it to talk of, or to fuppofe in fallen Man, Condi- tions previous to his Juftification ? They whci talk at this rate, know not what they fay, nor whereof they affirm. In a natural Pvlan there is no Meetnefsy but a Meetnefs to Sin, and a Meetnefs to be damned. They who know themfelves, know this. And there are no Conditions prerequifite to Juflification, but what God by his Spirit is pleafed to work in Men's Hearts. None are meet to receive Grace, till God makes them fo. None are meet to obey the Gofpel, till God implants in their Souls a Principle of Faith and Evangelic!, cal Obedience. Before this is done, there is no Meetnefs in the Creature, no Difpofition to any thing fpiritually Good; neither are any of our Works acceptable and well-pleafmg in the fight of Almighty God. This is the Doctrine of the Church of England^ and they are all Dlfienters from her Articles and Homi^ lies that ailert the contrary. And as this Do6lrine is agreeable to the Con- ftitution of our Church, fo is it exactly confo- nant with the Holy Scriptures. Thus faith Solomo?2j Prov. xv. 8. The Sacrifice of the Wicked is an Abominatio7i to the Lord. All Un- believers are wicked Perfons^ how fober and upright foever their lives may be, their Hearts are wicked and impious. And while they are in this State, all their Sacrifices i> e* their r el igir ous 0/ JUSTIFICATION by FAItH. 57 bus Performances, are not barely unacceptable, but abominable, yea an Abomination (in the Abftra6l) un'o the Lord. The lame thing is again alTcrted Ch. xxi. 1;. 27. which plainly Ihews us the Judgment of Solomon in this mat- ter. And hence we learn, that all the Works of thofe who have no faving Faith in Christ arc odious and abhorred of Almighty God. We may obferve Sacrifice is here oppofed to Prayer in the next Claufe, for when the Jews offered Sacrifice they generally joined Prayer with it. This Text therefore teaches us, that both the Prayers and the Sacrifices of the Wicked are equally difpleafmg in the fight of God. Some make an ill ufe of this Text, and from hence take Occafion, to omit Prayer-^ for fay they, the Prayer of the Wicked is an Abomination to the Lordi and therefore we think it better not to pray at all. Thus the Devil deludes them. Such Perfons ought to confider, Firji, It is not the defign of the infpired Writer to deter Men from Prayer, but only to warn them againft praying with their Hearts full of Impenitency and Infidelity. The Ufe there- fore we are to make of this Text, is not to omit praying at all, but to approach the Lord in an acceptable manner j which we can do no otherwile, than by drawing near to the Throne of his Grace through Faith in his dear Son, and iifti?2g up holy Hands in Prayer without Wrath Siud Doubting, i Tim. ii. 8. Secondly, the Omifion of Prayer is a Sin of itfelf, and in its own Nature, whereas the Prayer of the Wicked is not a Sin in itfelf, but only in refpedl of the F Form 5a 0/ JUSTIFICATION by FAITH. Form or Manner of performing it, viz. becaufe Evangelical Faith is wanting. Altho' there- fore the Prayer of the Wicked is an Abomina-' iion to the Lord, yet their Omiffion of Prayer is a much greater Abomination. The Wicked then had much better pray as well as they can, than not pray at all. Thirdly y 'Tis true indeed, if Men pray againft Sin in general, or any one fm in particular, and yet indulge themfelves in the wilful and habitual praftice of it ; what Hypocrify is all this 1 To be lure fuch Prayers muft be very loathfome and de- teflable in the Eyes of the Almighty : But then if Perfons are av/akened to a Senfe of their Wickednefs, if they groan under the Burthen of it, and defire to be delivered from it, will you fay that their Prayers are an Abomination to the Lord? This can never be> elfe what is the meaning of that Promife in Ifaiah, Seek ye the Lord while he may be founds call ye upon him while he is near ; let the wicked for fake his Way,, and the Unrighteous Man his Thoughts > und' let him return unto the Lord^ and he will ha've Mercy upon him^ and to our God, for he will abundantly pardon him.* This fliews how groundlefs this Cavil is. And the Truth of all is. Men are willing to omit Prayer, and fa the Devil and their own wicked Hearts furnijfh them with many Pleas and Pretences to excufe themfelves. Our Saviour delivers this Dodrine, fohn xiv. 6. N(y Man cometh unto the Father but by ;«(?. Our Perfons and our Performances are both accepted of God upon the fame Foundation;. but Of JUSTIFICATION by FAITH. 53 but our Perfons are not accepted without Faith in Chrift, neither therefore are our Perform- ances. This Text then is a plain Proof, that none of our Good V/orks are pleafing to God, till we have Faith in his Son Chrift Jefus our Lord. The Apoftle Paul^ m many Places, afTerts this Truth. Thus Rom. viii. 8. So then they that are in the Flep cannot pkaje God. Flefh here denotes the lame as the inindi?ig of the J ieJJj^ ver. 6. /. e. the unregenerate State of Man. All who are in this ^IdlQ' cannot pleafe God, and the Reafon is, becaufe they have no Faith in the Mediator; for, as St. ^obn faith, Who/oevef believeth that Jefus is the Chrifi is born of God, i John v. i. So on the contrary, thofe-who are not born of God do not belieVe. Therefore Unregenerate and Unbelievers, are Terms convertible; and therefore of thefe lat- ter, as well as the formei*, the Apoftle affirms, that they cannot pleafe God; he does not fay, they cannot fo eafily, they cannot fo exactly, they cannot fo perfe6lly; but he fpeaks fimply and abfolutely, they cannot', to let us know they cannot pleafe him in any Meafure or De- gree- Let them do what they will or can, ftill fo long as Unbelief is in their Hearts, this poifons all' their Services, and makes their beft Works unacceptable and offenfive to Almighty God. So ag/mC/6. xiv. ver. 23. JVhatfocuer is not of Faith is Sin. Whatfoever Work or Ac- tion does not fpring out of Faith^ as the Fruit F 2 out 66 0/ JUSTIFICATION by FAITH. out of the Tree, is Sin, and fo confequently mull be dilpleafmg to our heavenly Father. 'Tis true the holy Apoftle delivers this Sen- tence particularly, concerning eating divers or all kinds of M^ats, which feme weak Chrif- tians lately con\erted from Jiidaijm fcrupled : The Divine Teacher therefore here admonifhes fuch fcrupulous Perfons to abftain, informing them, that fmce they queftioned the Lawful- nefs of it, it v^ould be Sin in them to eat: altho' to others who had no Doubt nor Scru- ple concerning it, it would be no Sin at all, i7^r. 2—23 But then we are alfo to obferve that the Apoftle lays this down as a general Maxim in Chriftian Divinity, and accordingly we are to take it in a large Senfej and fo it teacheth us, that all our Works without Faith are nothing Worth j they are fmful, yea. Sin itfelf, faith the Apoftle. And I re- member the Church of England in one of her Homilies* makes this U^q and Application of this Text. The fame infallible Author fpeaks the fame Language, Heb. xi. 6. But without Faith it is impoffible to pleafe hifn^ viz. God. The Apoftle, in the Words foregoing, had teftified that Enoch plea fed GOD; whence it inevitably fol- lows, that he muft have been a Believer in Chrift, for without Faith in him 'tis abfo- lutely impojfibk to pleafe GOD. And as Enoch could not pleafe God without Faith, fo neither can any other Perfon. This therefore is uni- verfally * Of Good Works. O/JUSTIFICATION by FAITH. 61 verfally true, that none of our Services, how fpecious or perfedl foever they may feem, can pleafe God, if they are not done in the Faith of Chrift. And thus I think I have faid enough to prove and eftabhfh my firft Propofi- tion. This and the forementioned Texts evi- dently declare, that no Good Works, acceptable to God, can poflibly be done by us, before we believe in the Saviour, and are juftified. v From what hath been faid we infer, I. The NecefTity of Faith in the Redeemer. II. The utter Impoflibility of Juftification by Works. I: How necelTary is Faith in the Redeemer ? Neither our Perfons nor our Services are accep- ted of God without it. How earneftly then fhould we feek after this Grace? How un- wearied (hould we be in the Purfuit of it ? All the Good Works you do are difpleafing to God, unlefs they fpring from a living Principle of Faith in Chrift Jefus our Lord. Never therefore give any Reft to your Soul till you find this gracious Principle wrought in you. Cry Day and Night to God to implant it in your Heart. It is Faith in Chrift which re- commends both our Perfons and our Perfor- mances to the Acceptance of our heavenly Fa- ther, and witliout this neither the Works of Heathen Philofophers nor Chriftian Profcilors jire well-pleafmg in his Eye. Gentiles, Jews F 3 and 1^2 0/JUSTlFICx^TION BY FAITH. and Chriftians, ftand upon the fame Founda- tion in this Refpe6l ; they all equally ftand in need of, and are equally beholden to the Merits of Chrift to inter eft them in the divine Fa- vour. Are you therefore profefs'd Chriftians ? ftill I muft prefs and exhort and befeech you to believe in the Lord Jefas Chrift, or elfe you cannot be faved. You may be ready to think with yourfelves, do not Chriftians believe in Chrift? Ho>v ehc are they Chriftians? And in what an extravagant Way doth this Man talk, when he exhorts Chriftians to be- lieve in Chrift ? If he exhorted Heathens to believe in Chrift, we fhould not fo much wonder at it ; but to exhort Chriftians to be- lieve in Chrift, feems to us quite needlefs and fuperflaous, yea, inconfiftent and contra- diflious. This is a common Obje6lion j and 'tis true indeed, if Ferfons do not believe in Chrift, they are no Chriftians ; But then how many pafs for Chriftians who have no vital Faith in the Blood of Chrift, yea, perhaps, malicioufly oppofe the Do61:rine of true evan- gelical Faith, and ridicule all Chriftian Expe- rience ? Alas ! all are not Ifrael that are of If- rael. All are not chriftians that take to them- felves the Name and Profeftion of Chriftianity. Many ('tis to be feared) call themfelves Chri- ftians, who yet know no more of Saving Faith in Chrift than Jews, Turks, Papifts or Pa- gans Indeed 'tis an eafy Matter for Men to iay they believe in Chrift, but then 'tis not fo foon done as faid. Let me exhort thee therefore, dear Reader, to enquire how 'tis with 0/ JUSTIFICATION Bv FAITH. 6^3 with thy own Soul. Thou may eft have heard ■of Jefus Chrifl with the hearijig of the Ear^ but hath the Eye* of thy Faith Jeen him ? Haft thou beheld his Fulnefe and All-fufficiency ? Haft thou had a View of his incomparable Ex- cellency ? Haft thou felt in thy Heart the ab- folute Neceflity of juft fuch a Saviour as he is? If thou haft not, affure thyfelf that thou art yet in Sin and Unbehef, and haft no faving Acquaintance with the dear Immanuel. I now therefore call upon all Chriftians : I command you all, in the Name of the Lord Jefus Chrift, Examine y our f elves whether you be in the Faiths 2 Cor. xiii. 5. But how ftands the Cafe if Perfons are not only nominally but really Believers in Chrift ? Is itreafonable and expedient to exhort fuch to believe in his Name ? What think you ? Is it advifable to follow our Saviour*s Example, •or is it not ? If it is, obferve what he fays to his Difciples, 'John xiv. r. Te believe in GOD, ielieve alfo in me. Our Lord's Difciples were Believers at this Time, and yet you fee he ex- horts them to believe in him, which fliews that it is highly, yea, infinitely reafonable to call upon Believers to beiieve in Chrift. And what think you of the Ephejians and Thejfa- lonians^ to whom St. Faul dire6led three of his Epiftles ? I prefume you will allow they were Chriftians ; and yet you may obferve, the facred Writer exhorts the former to take the Shield of Faith, and the latter to put on the F4 Breafl^ * jlcb xlii, 5. 64 0/ JUSTIFICATION BY FAITH. Br ea/i 'plate of faith*. The Eyangelifl 'JoIm puts this Matter beyond Doubt, i ^ohn v. 13. ^heje Tubings have J written unto you that believe en the Name of the Son of GOD, that you may know that ye have eternal Life, and that ye may helieve on the Name of the Son of GOD. The holy Apoflle here doth not write to Heathens, but to Chriftians , he doth not write to Un- believers, but to Believers ; and for what Pur- pofe ? Why, the infpired Author himfelf tells "US, that they may believe on the Name of the £on of GOD. All this Ihews, that 'tis necef- iary tp exhort not only Heathens and Infidels, but even Chriftians, to believe in Chrift. The Reafon of this is eafily afligned ; for Faith is a progrefBve Grace, and (if it is of a right Sort) is continually upon the Increafe, and makes perpetual Advances towards the Maturity of a full AlTurance. All who are true Believers find the Ufe and Influence of fuch Exhortations, to ftrengthen and perfe6i: their Faith ; they cannot reft in their prefent Attainments, but are continually purfuing after greater Meafures of this heavenly Grace. Let us all then forget the Things that are behind, and reach forth unto thofe which are before, if 1 we may apprehend that for which we are appre" bended of Chrifi fefuSy Phil, iii- 12, 13. 11. From hence we infer the Impoflibility of Juftification by Works. This is plain and ob- vious J for if \ye can do no Works accept^ able * Fph. vi. 16. I Ihejff: V. 8. 0/ JUSTIFICATION by FAITH. 65 able to God before our Juftification, how then can we be jiiftified by our Works? This is utterly impoflible. If we were to be juftified by our good Works, they mufi: of Neceflity precede our Juftification, which they do not, and confequently vve are not juftified by them. My late Lord of St. j^faph plainly faw the Force of this Way of arguing, and therefore in his private Thoughts he bears a noble Tefli- mony on our fide. " 'Tis a Matter of Admi- *' ration to me, how any one that pretends to "' the Ufe of his Reafon, can imagine that he " fliould be accepted before God for what " comes from hjmfeif. For how is it polTible " that I fhould be juftified by good Works, " when I can do no good Works at all before ** I be firft juftified ? My Works cannot be " accepted as good before my Perfon be fo ; " nor can my perfon be accepted of God till "ingrafted into Christ, before which en- •' grafting into the true Vine 'tis impoifible I ** fhould bring forth good Fruit; for the Plow- " ing of the Wicked is Sin, fays Solomo?i ; yea, *' the Sacrifices of the Wicked are an Abofnina- *' tion to the LORD, Prov. xxi. 4.— xv. 8." Thus fpeaks this judicious Writer, this Phoenix of the BritiJJj Divines, as he is called ; and he hath the Scriptures, and the Xlllth Article of the Church of England^ to countenance him herein, as 1 have before fliew'd. And if the above Argumentation be allow- ed, then who fees not that this is a previous Froof of our third and fourth Propofitions ? And 66 0/JUSTIFICATION 6y FAITH. And truly I know no poffible Way of evading the Force of this, unlefs our Adverfaries have Recourfe to that Variety of Jul\ifications which they have invented,- which is an Artifice they frequently make ufe of juft to blind thek" own Eyes, and to obfcure Divine Truths. Accord- ingly you will often obferve them making a Diftinftion between the Juflification of Hea- thens and the juflification of Chriftians, between Juftification at Baptifm, or at the Time of Be- lieving, and Juflification at the Day of Judg- ment. But what mean thefe groundlefs Di- ilinftions ? Have they any Foundation in Scrip- ture? Fir/iy The Scripture mentions but one Way of Juflification both for Heathens and Chriflians, and that is by Faith, feeing it is one GOD who JJoall juflify the Circumcifion by Fait by andJJncircumciJion through Faith ^ Rom. iii. 3a. Secondly, The Scripture fpeaks of but one Time of Juflification, and that is when Perfons believe in Christ ; fo ABs xiii. 39. And eve7-y Believer in him is jtijlijied. And our Saviour faith. He that believeth on me hath everlafting Life. Which fliews that when Souls believe in Jesus, they arc inflantly and forthwith juflified. We fee then that Juflifi- cation is a Privilege conferred on believers while they are in this prefent World. As to Juflifi- cation at the Day of Judgment, it is nothing elfe but God's folemn Declaration, and open Acceptance of thofe whom he hath in this Life juflified. God will then accept none who were not juflified before they departed hence. Of this declarative juflification, faith our Lord, I will Of JUSTIFICATION by PAITH. €7 /•zc;/// confefsj i. e. publickly own and approve of thofe who have co7ifepd ?ne before Mai. — ^hen Pmll the Righteous fmne forth as the Sun in the Kiiigdom of their Fat her ^ Matt. x. 32. — xiii. 43. 11. Juftifying Faith is the Gift of God. This Propolition contains two Particulars. Accordingly in explaining it, we fhall, Fir/i, Enquire what Faith is. Secondly ^ we fhall ihew that it is the Gift of God. Firft, What is Faith? And the fliortefl: and withal the fureft Way to know this is to confult the Holy Scriptures. There we are in- formed, that Faith is the fuhftance of Takings hoped for^ the evidence of things not feen. This is a general Defcription of Faith.. Faith is here delbribed by two of its effential Parts or Properties. Firfi, It is the fuhftance of Things hoped for.— Faith is the Foundation of Hope. We muft believe the Truth of a Promife be- fore we can hope for its Accomplifhment. Hope therefore immediately follows Faith. Faith and Hope are nearly related. Faith brings near to us thofe Things which are the ObjeSs of our Hope; it gives us a prefent PofTeifion and Enjoyment of them, and gives them a pre- fent being and Subfiftence in us, and is therefore fitly and properly called the fuhftance of Things hoped for. The Greek Word is fometimes* tranf- * 2 Cor. ix. 4. Heb iii. 14. 68 Of JUSTIFICATION bv FAITH. tranflated Confidence^ as fignifying that full Af- furance which Faith give us of our obtaining the full Fruition of thofe Things for which we hope, and which we partly pofTefs at prefent. Secondly^ Faith is the Evidence of Thinp not feen. It gives us a View of the invifible Glo- ries of another World. It is a fpiritual Optic, whereby we difcern thofe Things which are concealed from the Eyes of our Body, and which are unfeen by the Eye of Natural Rea- fon. Faith is the Evidence or Demonftration of thefe Things; it fo illuminates and magni- fies them, and gives us fuch a near Profpe6t of them, and fuch a clear infight into them, as leaves no Doubt upon our Minds of their Truth and Reality. This is an account of Faith at large, and comprifes in it as well an' hiftorical AfTent to revealed Truths, as a faving Ac- (juaintance with Jefus the Mediator. But then jullifylng Faith, or Faith as it cfpecially refers to Chrift, and hath his Me- rits and Righteoufuefs for its obje6t, is varioully exprefled and reprefented in Holy Scripture. Sometimes this Faith is fignified by coming to Chrift. So faith our bleifed Lord; Come unto me all ye that labour^ — And he that cometh to me Jhall never hunger^ and he that believeth on me fhall never thirft^ John vi. 35. The latter Claufe explains the former, and lets us know that coming to Chrift is as much as be^ lieving in him. Sinners, by Nature, are at an. infinite Diftance from God: they have loft all Comr. Of JUSTIFICATION by FAITH. 69 Communion with him, and are become entire Strangers to him. IVe all like Sheep have gone a/lrayy— 'hut by Faith we return unto Jefus the Shepherd and Bifiop of our Souls.— -And by him ize have Accefs by one Spirit u?ito God the Father. Ifaiah liii. 6. i Pet. ii 25. Eph. ii. 18. Saving Faith is lometimes meant by leaning upon Chrift. The Church is faid to come up from the Wildernefs leaning upon her Be^ loved, Cant. viii. 5. Leaning implies our own. Weaknefs and Inabihty. A Perfon leans upon a Staff or Pillar when he is weak, juft ready to faint, and unable to fupport himfelf. In like Manner when a Sinner feels his own Weaknefs, when he is opprefled with the infupportable Weight of Sin, and finds himfelf juft ready to fink under it, then he leans upon Chrift, is fupported by him, and derives fpiritual ftrength and Refrelliment from him. Sometimes the Word Red is made ufe of to denote living Faith in Chrift. Refl in the Lord, faith the Pfalmift, Pfal. xxxvii. 7, and our Saviour promifes to give Reft to thofe who come unto him Matth. xi. 28. As the weary Mariner finds Reft in the Haven, or as the weary Traveller refts when he gets home, fo the weary .Sinner hath Reft for his Soul when he believes in Chrift. Sometimes this Faith is intended by Staying, Thus God commands thofe who ivalk in Dark- 7iefs, to trufi in the Name of the LORDy mid fay upon their GOD, Ifa. 1. 10. And the Rem- nant oj Ifrael are defcribed as ftaying upon the LORD, JO 0/|USTIFICATION BY FAITH. LORD, the Holy One of Jfrael in T^f-uth, Ifa. x. 20. So again, chap. xxvi. -u^r. 3. Thou injilt keep him in perfeSi Peace ivhofe Mind is flayed on thee ; becaufe he trufleth in thee,. This Text teacheth us, that Staying is equivalent to Truji- i?2gy i. e. Believing. Man in this V/orld is like a Ship at Sea. An Unbeliever is like a Ship, in a tempeftuous Ocean, without Ballafl or Anchor. A Believer is a Ship at Stays : Faith is the Cable, and Chrill is the Anchor Jure and fiedfafi^ Heb. vi. 19. And although Winds blow hard and Billows run high, yet they fhall never be able to drive him from his Anchor, nor link him in the Sea of Perdi- tion. In fome Places of Scripture, the Word Roll expreiieth that A61 of Faith which is juflifying* He irufted in the Lord, faith David, Pfal. xxi], 8. or, as 'tis in the Margin, He rolled himfelf on the Lord. So alfo, PjdL xxxvii. 5. Cofn- mit thy Way unto the Lord. Or, according to the Hebreiz', Roll thy Way on the Lord^ Rolling on the Lord, is believing or trufting in him 3 and fmce the Scripture ufes this Ex- prefiion, we cannot doubt of the Significancy and Propriety of it. And if rolling on the Lord, i. e. rolling on God the Father, be a proper Expreffion, why not rolling on God the Son? Many pious Divines therefore have made ufe of the Phrafe, rolli7ig on Chriil, to de- note Saving Faith in him. And thofe who are experimentally acquainted with Chrift, know the Fitnefs and Suitablenefs of this Expreffion to ^/JUSTIFICATION by FAITH. 71 to fpecify their Reliance upon Chrift, to de- fcribe their cafting their Souls entirely upon him, and entruiling the whole Affair of their Salvation in his Hand. Notwithflanding this, fome Perfons cannot bear this Way of fpeaking, they look upon it as no better than Cant and Enthufiafm, and ridicule and deride all who make uie of it. But Men will fpeak Evil of Things they know not. Hereby they fhew their Ignorance, both of the Scriptures, and alfo of the Power of God. Thus the Infidels in David's Time reproached him, Pfalm xxii. 8. anci thus the Scribes and Elders mock'd and reviled our Saviour, Matth, xxvii. 4.3, fo that we fee ancient and modern Scoffers agree. The Mockers of our Day fymbolize with the Mockers of old, they go Hand in Hand, they ufe the very fame Taunts and Jeers, and dif- cover the fame Infidelity and Depravity of Heart. If Chrifl himfelf was thus derided, why fhould his Followers expe6l any better Treatment ? Is the Servant above his Mafter ? or the Difciple above his Lord ? If therefore they have thus hated and maligned the Mafler of the Houfe, how much more thofe of his Houfliold ? If they fliot out fliarp Arrows, even bitter Words, at the Lord Jefus himfelf, how can you expe6l to efcape them ? Or why fliould you think much of bearing thofe a-uel Mock- ings which Chrift Jefus endured before you, and for your Sake? And with refpeft to the Adverfaries, they perhaps may think they only laugh at a few Cant-Terms and odd ExprefTions of fome poor, filly, whimfical Enthufiafts : But 72 0/ JUSTIFICATION BY FAITH. But this is bad enough, feeing thefe Terms and Expreffions are found in Scripture, as I have before fliewed. But the whole Truth of the Matter is, thefe profane Scoffers do not ridicule Words and Phrafes only, but they de- ride and banter the Things fignified thereby ; and therefore they are highly criminal, and (if they repent not) will bring upon themfelves fwift Deftru6lion. Receiving Chrift is another Scriptural De- notation of faving Faithj Thus John i. 12. But as many as received him to them gave be Power to become the Sens of God, even to them that believe in his Name: So that we fee receiv- ing Chriji is believing in him ; therefore, laith the Apoftle, Col. ii. 6. as ye have received the Lord Jefus.— Hence we hear of laying hold upon the Hope fet before us, Hcb. vi. 18. and of holding fajl that which we have received. Rev. iii. 3. All which fignifies our Reception of Chrift. This P^eception of Ghrift is ihe Life of Faith. Thereby a Soul applies and appropriates the Lord Chrift to himfelf, and can with Thomas, call him my Lord and my Godj or fay with the Apoftle Paulj he loved me and gave himfelf for me. A true Be- liever receives Chrift, and pofTeiles him as his own Right and Property, Poireffion i? the Foundation of all Happinefs. PolTeffion fweetens all Bleffings to us, whether Temporal or Eternal. When a Worldling takes a Survey of large Tra6ls of Ground, when he fees great Sums of Money, or cafts his Eyes on fine Bays of Building, if he can fay, All this is mine, how is 0/ JUSTIFICATION fev FAITH. 73 is his carnal heart delighted 1 and with what fen- lible Pleafure is his earthly Mind affedlcd! It is jufl fo in fpiritual Things. When a Soul, by the Eye of Faith, fees the unfearchable Riches of Chrift, when he hath the heavenly Ca^ naan laid before him as in a Map ; and when he beholds a Building of God Eternal in the Heavens, if he can fay (and fay upon fure Grounds) all this is mine ; how wonderfully is the Soul tranfported ! and what folid Joy does a Chriftian feel at fuch a Time ! 'Tis the Pof- feffion of thefe Things that endears them unto him, and they give him infinitely greater Hap- pinefs and Satisfadlion, than all the Pleafures and Profits of this World could pofiibly afford. Thus I have given you the Scriptural Ac- count of Faith ; and this I hope will fatisfy you': If it will not, I know not what will. You perhaps may be for a Faith of a more Ma- thematical Exaftnefs, you may defire a more logical Definition of this Grace. But beware (I befeech you) left you miftake the Shadow for the Subftance, and reft in the Definition, inftead of the Thing itfelf. You may turn over Volumes of Theological Writings, and you will find different Divines give different Definitions of Faith, and every one thinks his- own the beft. God is not confin'd to Rules of Logick. He does not delight to entertain us ivith Philofophical Definitions. He I's infinitely above all. And he gives Defcriptions of Things according to his infinite Wildom. Whatlb- cver right Conceptions we have of juftifying Faith, we maft borrow from his holy Word: G . And 74 (^JUSTIFICATION Bv FAITH. And there we find this Grace defcribed by coming to, receiving of, leanings rejiifig, flaying and rolling upon ClTrilt. After all, a Perfon will beft know what Faith is, when he is pofTefTed of it. You may give a Man born blind as many Definitions of Light as you pleafe, yet he will never know what Light is, 'till his Eyes are opened, and he fees it. Juft fo you may give an Unbe- liever as many Defcriptions of Faith as you pleafe or can, yet he will never know what Faith is, till he hath it in his Heart. I>oth any one therefore enquire what Faith is ? Let him believe on the Lord Jefus Chrift, and then he will know what Faith is, and never till then. The Experience of the Thing beft informs us of the Nature of it. If the Reader hath ftot yet had this Experience, I come now to tell him how and where he may attain it 3 for, '^r Secondly, Faith is the Gift of God. This was the fecond Thing to be proved. And this is clearly demonftrated from the Homilies and Liturgies of the Church of England, The Homily on Prayer dire6ls us, " firft of " all to crave fuch Things as properly belong " to our Salvation, as the Gift of Repentance ** the Gift oj Faith. The Homily on the Mifery of Man tells us, " we have neither Faith, Charity, Hope, Pa- " tience, Chaftity, nor any thing elfe that good " is, but of God, and therefore thefe Virtues " be called there (vi%» Gal. v.) the fruits of 'I the Holy Ghoft, and not the Fruits of Man." According to this, Faith is not the Produce of Man's 0/JUSTIFICATION by FAITH. 75 Man's Free-will, or natural Power, but the Fruit and Produce of the Huly Ghnll, And this is rightly reduc'd from the Mifery of Man in his lapfed Eftatej for as a Natural Man hath not in himfelf Love to God, Humility, Purity of Heart, or any other Grace, fo nei- ther hath he the Grace of Faith. And all the Allegations from Scripture or Reafon, that prove Man is deftitute of any other Chriftian Grace or Virtue, will equally prove that he is deftitute of this alfo. Accordingly in the Homily of the Salvation of Mankind we are told, that *' three Things " muft go together in our Juftiiication, -— ''and the third is 2, true and lively Faith \xi ** the Merits of Jefus Chrift, which yet is ** not ours, but by God's working in us." If our Faith is fuch as we work in ourfelvcs, and not fuch as God by his Spirit works in us ; then ours is not a true and lively, but a falfe and dead Faith. Some allow that Faith is the Gift of God, but then by Faith they mean the Objefls of Faith, viz. Chrift, the Scriptures and all Divine Revelation. But this Faflagc fpeaks of a Faith of God's working in us, which you fee is not fo properly applicable to the Ob- je6l3 of Faith, as to the Grace or Principle 6f Faith in the Heart. -The Homily for Rogation Week exhorts to " hear what is teftified firft of the Gift of Faith, *' the firft Entry into a Chriftian JLife, without ** which no Man can pleafe God." In the Margin Eph. ii. 8. is referr'd to, which we fliall have Occafion to confider afterwards. G 2 The 76 0/ JUSTIFICATION by FAITH. The Liturgy is full of this Do6lrine. In one Colle6l * it is faid, " Almighty and " Everlafting God, give unto us the 7«r " creafe of Faith, Hope and Charity, &g. If the Jncreafe of Faith be God's Gift, then fo is the firfl Seed and Principle therof for ■the fame Reafon. Accordingly we find the Church returning Thanks to God in this Manner : '* We give thee humble Thanks '* that thou haft vouchfafed to call us to the " Knowledge of thy Grace and Faith in " Thee: j" And it would be endlefs to men- tion all the PafTages in the Liturgy to this Pur- pofe. I only juft take Notice, that as Faith, fo likev^'ife Repentance is the Gift of God. The Homily on Repentance fays, " He " (Christ) u^as exalted to give Repentance *' and RemiiTion of Sins unto Ifraeiy ;*?, We muft beware and take heed that we do " in no v.'ife think in our Hearts, imagine, *' or believe that we are able to repent aright, " or to turn effectually unto the Lord by ." our own Might and Strength." " To " repent is a good Gift of God." And in the Liturgy, " That it may pleale thee to give '^ us true Repentance y" This is agreeable to Scripture-f-: And this may ferve to corre6l the Error of thofe who tell Men Repentance is in their own Povi^er, and they may repent when they will. * Fourteenth Sunday after Trinity. % Office of Baptifm. ■|- A6ls V. 3 J. xi. i8. 2 Tim. ii. 25. &c. &c. But Of JUSTIFICATION by FAITH. 77 But to return. The Scriptuies are clear in this Point. Our Saviour faith to Peter, Matt, xvi. 17. Ekjfed art thou Si?non Barjona, Jor Flefi and Biood hatb not revealed it unto iheCy but my Father which is in Heaven, Pe- ter is pronounced hlejjed, becaufe he had not a human but a divine Faith wrought in his Soul ; not Fle/Io and Bloody i. e. neither his own Reafon and natural Underftanding, nor yet the Inftrudlion or Argumentation of others; but the Father only revealed it unto him, that Chjust was the Son of the Iivi?2g God, ver. 1 6. We are not to look upon this as an extraordinary Revelation. This Revelation is common to all true Chriftians ; and unlefs the fame heavenly Power reveals Chrifl in our Plearts, we fhall never believe to any faving Purpofe. And God works this Grace of Faith in his Children by the In- fluence of the Holy Ghost, who is there- fore called the S p i r i t putes 92 Of JUSTIFICATION by FAITH. putes his Son's Righteoufnefs unto us, and reckons us righteous upon that Account. Here therefore appear the Riches of. Divine Grace. We are all unrighteous and ungodly Sinners, we are rebellious, difobedient, ill-deferving and Hell deferving Wretches: We have no Righteoufnefs of our own to recommend us to God. Our Good Works are full of Sin, and all our Righteoufnejfes are as filthy Rags ; they are as a very unclean Thing, and do not, can- not merit the Divine Favour. The Lord fees ns in this miferable Condition, he takes Pity on us in this lail Extremity. The God of all Grace, the Lord of infinite Compafllon gives us the Righteoufnefs of his only begotten and pioft dearly beloved Son Jesus Christ j he places it to our Account, and reputes us obedi- ent in that Obedience which Jefus the Media- tor performed in our Stead. Therefore by the all-fufficient Righteoufnefs of our Saviour's Life, as well as by the infinitely meritorious Satisfaction of his Death, are Sinners juflified in the Sight of Almighty God. I know indeed there are fome who aflert, that Remiflion of Sins and Juftification are one and the fame Thing, and that to be juflified is no more than to have our fins forgiven. That Remifiion of fins is a Part of Jufi:ification I de- ny not; but then it is not the Whole. Jufi:ifi- cation includes in it the Forgivenefs of fins; but then Forgivenefs of fins is not all that is intended by J unification. The Scripture makes a plain diftinftion between thefe tvvo, and teaches us that this latter is fome what more than Of JUSTIFICATION by FAITH. 93 than the former. Thus A£ls xiii. 38. IZ/W this Man is preached unto you the Forgivcnefs of Sins, And then v. 39. the Apoftle adds, And by him all that believe are jujiijied. Which fhews us^ that Juilification is a greater Privilege, an higher a6l of Grace than the bare Remiffion of Sins^ even becaufe it includes in it the Imputa- tion of Chrift's Righteoufnefs to our Souls. The fame Apoftle, in Rom. iv. 6. informs us, that David defcribeth the BlefTednefs of the Man to whom God impnteth Righteoufnefs without Works. And ver. 8. Bleffed is the Man to whom the Lord will not impute Sin, Whence we learn, that Juftification confifls as in the Non-imputation of Sin, fo alfo in the Imputation of the Redeemer's Righteoufnefs to us. Accordingly the fame infallible Penman (who well knew how to make proper Diflinc- tions, and to ftate all Points of Divinity clearly, and efpecially this of Juftification, which feems to be his Mafter-piece) fpeaks of the Non-im^ putation of Trefpajfe^y 2 Cor. v. 19. and then tells us PFe are made the Righteoufnefs of G O D in him\ ver. 21. If therefore we believe the Scriptures, we muft allow that Juftification comprifes in it both the Forgivenefs of Sins and the Imputation of Chrift's Righteoufnefs or a6tive Obedience unto us. How unfcriptural, yea, how anti-fcriptural then is the Opinion of thofe who exclude Chrift's Righteoufnefs from our Juftification? The Foundation of this miftake is, fuch Perfons do not believe any fuch Thing as Chrift's Righteoufnefs im- puted, and therefore they diminiih and curtail the 54 Of jUSTiFICATICN by FAITH. the doftrine of Juflificadorij in order to make it fquare with their Hypothefis. But all who truly know themfelves will find the infuffici- encv of their own Righteoufnefs, will fee the Neceffity of Chrift's Righteoufnefs and will be fo far from oppofmg this Do6lrine, that they will rejoice in it, and blefs God for it. Thirdly y Justification confifts in our receiving a Right and Title to eternal Life. If you will not allow this to be a conlVituent Part of Jufti- fication, but rather an EfFecl and Confequence thereof you may ufe your Liberty, we fliall not differ about this Matter. All that I alfert is, we are all by Nature Children of Wrath, i. e. of Hell 5 and if Children then Fleirs; fo that all are Heirs of Hell by-Nature. This is clear. All have finned againft God, and all deferve eternal Damnation for their Sins. When God created Adam at firft he gave him a Right and Title to eternal Happinefs. This he retained fo long as he continued in a State of Innocency and Perfeftionj but when he finned againft God, he loft all Title to Life and Glory, and merited eternal Mifery and Condemnation ^ and all his Pofterity through his Difobedience, forfeited their Title to Heaven, and became entitled to Death and Hell. But O the Depth of the Riches both of the Wiidom and Gaod- nefs of God! That Title to Heavenly Hap- pinefs, which we loft in the Fir/i Adam, is re- ftored to us in the Second; and this is conveyed to us at the Time of our Juftification, which makes the Apoftle fay, Being jufiijied by his Grace, we are made HeirSy i. e. receive a Right 0/ JUSTIFICATION bv FAITH. 95 Right and Title to Eternal Lije^ Tit. iii 7. Ajuliijied Perfon therefore you fee is an Heir of Heaven: His Title is good, his Right inde- feafible, his Inheritance is fecure, and nothing in Earth or Hell fliall be able to alienate it from him, or deprive him of it. Thus I have fhev/n you what Juftiiication is and wherein it con- lifts. Many in defcribing this blefled Privilege, are apt to mangle and depreciate it, and fo they deprive God of a great deal of Glory, and his Children of a great deal of Comfort. I have endeavoured 10 fet it before the Reader in the faireft and clearefl Light I pofTibly could: And though few explain it fo largely as I have done, yet I find Bifhop Tiownajrie^ in his Treatife of yiijlification^ makes it to confift in three Particulars I have mentioned. After he hath mentioned RemilTion of Sins as one Part of Juf- tiftcation, he hath thefe Words : " God im- ^^ putsth unto every Believer the Right eoujnefs *' of the Mediator Jcfus Chrift, as if it were *' properly their own and performed by them, *' that being clothed therewith, they may *' be perjedily riohteous in God's Sight and *' fo obtain a Right unto everlafl-ing JLiJe and " Bappinef^r The Author or efficient Caufe of our Jufli- cation is God. He it is that confers this un- fpeakable Piivilege upon us; therefore he is called the 'Jufiifier of him that belicveth in JE- SUS. Rom. iii. 26. He is faid to jiidijy the Ungodly, Rom. iv. 5. It is God that jujlijictb^ Rom. viii. 33. Hence he is faid to recon- cile the JVorld unto hinijelj\ 2 Cor. v. 19. And indeed 96 ^/JUSTIFICATION by FAITH; indeed who can forgive fins but God alone? Who ean juftify Souls but only the mofl high God ? This is his peculiar Prerogative j and the inftrumental Caufe or Means ou our Part is Faith, which we are now to fhew. And here I might tranfcribe the whole Homily on the Salvation of Man, for it is all to our Purpofe 5 but this I refer the Reader to at his Leilure. I fhall only juft mention one or two PafTages; for when I come to the next Propofition, that will be a full Proof and Eftablifhment of this. The Homily aforeiaid hath thefe Words: *' St. Paul declareth here nothing upon the " Behalf of Man concerning his Juftification; " but only a true and lively Faub,-'cind yet " that Faith doth not fhut out Repentance, " Hope, Love, Dread and the Fear of God, " to be joined with Faith in every Man that is " juftified, but it fhutteth them out from the " Office of juftifying." Though all other Graces are in the Soul at the fame Time Faith is, yet it is the Prerogative of Faith only to juftify. So afterwards. " This Sentence that *' we be jiiflijied by Faith cnly, is not ^o meant *' of them, that the faid juftifying Faith is *' alone in Man without true Repentance, " Hope, Charity, Dread, and the Fear of God, " at any Time and Seafon." Though Faith only juftifies, yet juftifying Faith is not fepa- rate from Repentance, Hope, Love, and other Fruits of the Spirit. It is the proper Office of Faith to juftify, for Faith is the Grace that is juft fuited for this Purpofe. As the Eye is fitted for Seeing, or the Hand for A^ing, fo is 'Of JUSTIFICATION BY FAITH. 97 is Faith exadly fitted for Juftifying, /. e. for feeing Chrift, and taking hold of him for Strength and Righteoufnels ; But as neither the Eye fees, nor the Hand a6ls feparate from the Body (for deflroy the Subject or Organ, and its Act is ahb deftroyedj fo neither does Faith juftify feparate from other Graces (for then it would not be true living Faith) yet it alone juftifiesj the Office of J unification is its pecu- liar Privilege, and the other Divine Principles in the Heart have no fhare in this Affair. In fhort, though Faith and all other Chriflian Virtues and Graces are in the Heart at the Time of our J unification, yet thofe other Vir- tues and Graces have no Hand in our Juilifi- cation, but Juflification is the Office and Pre- rogative of Faith alone. In the third Part of this Homily it is faid, IFe be jujlified by Faith only-y which is thus ex- plained : " We put our Faith in Chrifl, that ** we be juftified by him only, that we be jufti- ** fied by God's free Mercy, and the Merits of ** our Saviour Chrift only, and by no Virtue '• or good Works of our own that is in us, or '* that we can be able to have or to do for " to deferve the fame; Chrift himfelf only be- ** ing the Gaufe meritorious thereof." Here our own Works and Virtues are excluded, and Chrift afierted to be the meritorious CaUfe of our Juftification. What then becomes of the Opinion of thofe who extol the Merit of Works, ;md allign them a Part in our Juftification? Some are willing to make an Evafion here : " We (fay they) hold that Works are a Con- vl *i[ dition. ga. 0/ JUSTIFICATION by FAITH. •* dition, but not a meritorious Condition of *' our Juftification." But if Woiks are not meritorious, how can they be any Condition at all of our Juftification? I leave this Diffi- culty for our Adverfaries to explain. In the fecond Part of this Homily, the Tef- timonies of Hilary, Bajil, and Amhrofe, are produced; and Origen, Chryfodom, Cyprian, Au- gujiine, Profper, Oecumenius, Proclus, Bernar- dus, and Anfelm, are mentioned as Advocates and Elpoufers of this Do6lrine of Free Juftifi- cation, which is dcfigned on Purpc-fe to fhew the Concurrence of Greek and Latin Fathers in this important and everlafling Truth. I mufl juft mention the Eleventh Article, which is clear and explicit on our Side: It is entitled. Of the Jujiijication of Man. ** We are accounted righteous before God, *' only far the Merit of our Lord and Saviour " Jesus Christ, by Faith, and not for our " own Works or Defervings. Wherefore that " we are jujtified by Faith only, is a moft " wholefame Dodlrine, and very full of Com- '• fort, as more largely is exprefTed in the Homi- " ly of Juftijicaticnr The Dodrine of Juftifi- cation by Faith only, is here fo clearly deliver- ed, and fo pofitively aflerted, that one would think nothing but corrupt Nature, an evil Heart of Unbelief, Prejudice, or worldly Intereft, could incline Men to underfland this Article in any other Senfe, or conflrain them to put a double 0/JUSTIFICATION bv FAITH, gg double Meaning upon it. Our Reformers here call it a wholefome Do(5lrine, and very full of Comfort J and all who experience it, find it fo ; although thofe who do not experience it, do not know either the Wholefomenefs or Comfort of it. Many People have the Do6lrine of Juf- tification by Faith in their Heads, but yet are very miferable for want of having it in their Hearts. When Souls firft come acquainted with this Doftrine, it generally gives them a great deal of Pleafure and Delight. When the Apoftles firfl faw our Saviour after his Refur- re(5tion, they believed not for yoy, and won-- dered^ Luke xxiv. 41. And Peter's deliver- ance out of Prifon was fo unexpe61:ed that he did not think it real, but imagined he had feen a Vifion, A6ls xii. And when the Lord turned again the Captivity o{ 7Aon^ the return- ing Captives were like thofe that dream ^ PfaL cxxvi. I . So when a free Saviour firft mani- fefts himfelf to Sinners in Diftrefs, they are {o overjoyed, that they know not how to believe the Manifeftation to be real 5 they think the News too good to be true; they are ready to fear they are in a Dream, or fee a Vifwn, and too often fufpeft 'tis all a Delufion. This may feem Foolifhnefs to carnal People, yet 1 am fa- tisfied 'tis agreeable to the Experience of many of God's dear Children. The facred Writings are full of this Do6irine. To produce all the Texts wherein it is men- tioned would be endlefs. I {hall fet forae of them before the Reader. Our Saviour fpeak- ing to NicodemuSy fays, that GOD fo loved the I ,2 World, 100 Of JUSTIFICATION by FAITH. World, that he gave Ms only begotten Son, that whofoever believeth in htm Jhoiild not perijh but have everlading Lije. So that everlajtin^; Life is the Attainment not of him that does Good Works, and depends upon them for Salvation, but of him that believes in the only begotten Son of God. Our Saviour therefore here preaches the Do(5lrine of Juftification by Faith in his Blood. And this he very leafonably informs Nicodemus of; for he, being a Pharifee and De- pendant on his own Righteoufnefs, was in all Probability as ignorant of the Do6lrine of Juf- tification by Faith as of that of Regeneration; (and yet how many in our Day are as ignorant of both thofe as Nicodemus was?) Our blefled Lord therefore having inftructed him in the One, verfes 3, 4, &c. here inftru6ls him in the Other; and may the fame heavenly In- flru6lor infl:ru6t us all in both thefe Truths, God's appointing this way of Juftification, and his giving his Son for this Purpofe, are both the EfFe6ls of his fuperlative and ineffable Love. GO D fo loved the World! How do thefe Words exercife the fkill of Critics, Ex- pofitors and Orators! How do they all labour to fathom the myfterious Depths of Divine Love fignified thereby ! And yet how far fliort do all their Explications and lUuftrations fall of the Glory of the Thing itfelf ! Sic Bern di- lexit, (faith Bifhop Sander fon) So GOD loved the World. But how much that So containeth, no Tongue or Wit of Man can reach. Nothing expreffeth it better to the Life than the Work itlelf doth. That the Word fhould be made Flefli Of JUSTIFICATION bv FAITH, loi Flefh, that the Holy One of God fhould be made Sin, that God bleli'ed for ever fhould be made a Curfe, that the Lord of Life and Glo- ry fhould fuffer an inglorious Death, and pour out his own moil precious Blood to ranfom fuch worthlefs, thanklefs, gracelefs Traitors as we were, that had fo defperately made our- felves away, and that into the Hands of his deadlieft Enemy, and that upon fuch poor and unworthy Conditions. Oh Altitude ! Lov^ in- comprehenfible ! It fwalloweth up the Senfe and Underftanding of Men and Angels, fitter to be admired and adored with Silence, than blemifhed with any of our weik Expreffions.§ Our Saviour delivers the fame Do6lrine to the JewSj John v. 24. Verily, 'uerily I fay unto you, he that heareth my Word, and hetieveth on him that Jent me, hath everlaf^ing Life.-- Here, as before, they, and they only, are entitled to eternal Life, who have Faith in God, and in. his Son Jefus Chrift. Indeed, if it was otherwife, what Comfort could we have ? See- ing our own inward Experience (if we are Chriflians in Truth and Reality) mull tho- roughly convince us, that if our Salvation depended upon any Thing in us, or any Thing to be done by us, we could then have no Hope of ever being faved at all. And obferve, our Lord fays, believetb on him that Jent me, thereby pointing us to God the Father, as the ultimate Objeft of Juftifying Faith. So alfo ^ Seventh Sermon 4d Aulam. I X the 102 0/ JUSTIFICATION by FAITH. the Apoftle, God nvas in Christ reconciling the World unto himfelf, 2 Cor. v. 19. And, Rom, iv. 5. the Sinner is directed to believe en him that jujiifieth the Vngodh}. And who is that buf * God the Father ? We fee theiefore that Juflifying Faith uhimately terminates in him : And this is very rational and intelHgible; for. if you believe in Chrift, I vi^ould afk, Under v^^hat Chara6tcr do you beheve in him ? Is it not as he is a Mediator? Now a Media- tor is not a Mediator of one, but of two Par- ties : Now we are the One, and God the Fa- ther is the Other, and therefore our Faith muft ultimately terminate in him. God the Father is the Party offended, and we are the Party offending ; Jefus Chrifl is the Re- conciler, and through him we have Accefs by one Spirit unto the Father, Eph. ii. 18. If we are in Chrifl, the Father loves us as much as the Son. Chriflians are often apt to look upon God the Son as their Friend, and God the Father as their Enemy ; but why fo? The BlefTed Jefus tells his Difciples, and in thein all Believers, the Father him/clf. loveth youy John xvi. 27. The Writings of St. Paul are richly flor'd with this EvangeHcal Truth. In his Epiflle to the Romans, he fpends at leafl fix or k^ftn Chapters upon this Head; and the whole Scope and Tenor of the Epiflle to the Galatians is to eflablifh this important Point. In both thefe Epiflles this Divine Verity fhines forth with the brightefl Evidence, and I remember, when I was 0/JUSTIFlCATION BY FAITH. 103 was firft let into this Dodlrine, I was never ealy, but when I was looking into one or other of them. How ftrongly and clearly does the Apoftle aflert this DoStrine in the Third to the Romans? He concludes negatively, 'uer, 20. therefore by the Deeds of the Law Jhall no Fiejh be jifjiified in his Sight ; and then pofitively, *uer. 28. Therefore we conclude, that a Man is juliified by Faith without the Deeds of the Law, What Argument can be more convincing? What Conclufion more juft and valid ? The Deeds of the Law are here abfolutely excluded, and Faith in Chrifl aflert ed to be the only Way of Juftification before God. " Yes (fay *' fome) the Deeds of the Law are here exclu- " ded, but of what Law ? Not the Moral, but " Ceremonial ; and the Works of this latter *' we readily allow have no Share in our Jufti- " fication." This is a common Evalion, but (I think) as groundlefs as it is frequent. That the Apoftle here by Law, means the moral Law, and fo excludes the Works done in con- formity thereto from our Juftification, the fol- lowing Reafons may fully evince. Ftrft, the Holy Apoftle fpeaks of a Law the flagrant Vio- lation of which he had been charging upon the yew, ver. 10,-— 18. And this can be no other than the moral Law, as the Crimes there fpe- cified evidently fhew. Secondly, he fpeaks of a Law, whereby not only the Jews, but alfo the Gentiles were obliged, and for breaking which both Jews and Gentiles were become guilty before God, ver. 9, 1 9. but the Ceremo- nial Law never reached the Gentiles ^ and there- I ^4 fore ip4 ^/JUSTIFICATION py FAITH. fore the Moral muft be here intended. Third- ly^ he fpeaks of a Law whereby is the Know- ledge of Sin, which therefore muft be the Moral, Rom. vii. 7, Fourthly^ the Apoftle ex- cludes a Law, the Exclufion of which excludes Boafting^ ver. 27. Now what are Men more ready to boaft of than their Morality ? And would you have Boafting excluded ? But how can this be, unlefs moral Duties are excluded from having a Hand in our Juftification ? This therefore is what the Apoftje does in this Place. Fifthly, the Apoftle fpeaks of a Law which we eftablijh by Faith, ver. 3 1 . But will you fay, this is the Ceremonial ? It certainly is the Moral, which you fee upon all thefe Ac- counts is ftiut out from the Office of juftifying us before God. To this add, GaL iii. 1 1 . No Man is jufti^ Jied by the Law in the Sight of God, Here alfo the Apoftle fpeaks of the Moral Law, as is plain : jP/r/r, Becaufe the Law here fpoken of is fuch as promifes Life to the Obfervers of it, iier. 12. which is not the Property of the Ceremonial Law, but of the Moral, Rom. x. 5. i^-y. xviii. 5. Ezek. xx. 11, 13. Luke x. 18. Secondly, the Law here meant curfes all ivho do not continue in all the Commands thereof to do themy ver. ip. which therefore is the Moral, L>eut. xxvii. 26. Thirdly ^ the Law here men- tioned, is that from the Curje whereof Chrift hath redeemed us, ver. 13. but we were never under a Curfe for breaking the Ceremonial Law. All this may convince us, that as the Law Of JUSTIFICATION by FAITH. 105 Law of Rites and Ceremonies, fo alfo the Law of Moral Precepts is excluded from our Juftifi- cation J and as we cannot be jultified by our Conformity to the one, fo neither can we be juftified by our Conformity to the other. *' We " are not julHfied by ourfelves, nor by our " own Wifdom, nor Underilanding. nor Pi- " ety, nor Works which we have done in the " Hojinefs of our Hearts; but by Faith, by " which Almighty God hath juftified all from " the Beginning. Rom. V. I. Therefore being juftified by Faith, we have Peace with God through our Lord Jefus Chrifl. The illative Particle therefore informs us, that thefe Words are a Con- clufion built upon Premifes foregoing; and if we look back to fee upon what this In- iference is grounded, we fhall find the Apof- tle hath proved his Point from the Prophets, chap. i. ver. 2, 17. and chap. iii. 21. from the Catholick Corruption of Mankind, i. e. both of the Jewijh and Gentile World, chap. i. 20, 21. &c. Chap. iii. 9. 19. and from the Inftance of Abrahajn, chap. iv. Whence we fee how reafonable and well grounded a Con- clufion this is, and what an important there- fore is here inferted. When the Apoflle af- ferts, that we zx^ jujiified by Faith, he would thereby inform us, that Faith is the Inflru- ment of our Juftification. He doth not fay, as if Faith was the efficient Caufe of our Jufti- fication, (for that we have before proved to be God) but which I take to be equivalent to Rom, w5 Of JUSTIFICATION BY FAITH. Rom. m. 30. which denotes Inftrumentality, and io lers us know, that Faith performs the Office of an Inftrument in our Juftificatian. " That Juflrification is attributed to Faith, as " the Inftiumental Caufe, is evident; for it is *' the proper A61 of Faith to receive Remiffion *' of Sins, A6ls xxvi. 18. to receive the Gift " of Righteoufnefs, Rom. v. 17. to receive ** Chrift in the Promife, as the Gift of the *' Father, John i. 12. iv. 10." And this is the only Way of obtaining Peace with God, be- ing juftijied by Faith we have Peace with God. If you feek to be juftified by Works, you will never obtain Peace with God. All who make the Experiment find the Truth of this AlTer- tion. And Perfons who labour Years or fcores of Years under the Law, are conftrained at laft to flee to Chrift by Faith and fo they procure Peace with God. They, and they only, who are juflified by Faith, receive this Bleffing, for the Work of Righteoufnefs fhall be Peace, and the P-feB of tiighteouf?iefs i, e. of Chrifl's Righteoufnefs imputed by God, and applieth by Faith, is ^uietnefs and Ajfu^ ranee Jor ever. J fa. xxxii. 17. Rom. ix. 33. Behold I lay in Sion a ftumbling Etone and Rock of Offence, and whofoever be- lieveth on him Jhall not be ajhamed. Chrift is here called a Stumbling Stone, and a Rock of Offence', And this the Apoftle fpeaks as an Ac- complifhment of the Prophecy of IJaiah chap, viii. ver. 14. The Jews flumbled and fell upon this Stumbling Stone, they fpUt upon this Rock of Of' JUSTIFICATION by FAITH, iq; of Offtnce, and were fhipwreck'd into the Gulph of eternal Perdition. And is not this Scripture this Day fulfilled in our Ears \ How many ftum'ole at the Doctrine of Faith iri Chrill, and that too, becaufe they feek Righ- teoufnefs by the Works of the Law f Are not the Words of Simeon fulfilled ? Is not Chrifl and his Gofpel a Sign that is fpoken againft ? Is not this Child fet for the Fall as well as the rifing again of many in Ifrael f But as this Text contains a Word of Terror for felf-righ- teous Infidels, fo alfo it affords a Word of Com- fort for humble Believers. Whofoever believeth on him (faith the Apoifle) JJmU not be afiamed. The weakefl Sinner, who truly believes in Chrifl, fliall not be difappointed of his Hope, he fhall find Peace with God, and fhall never be afiamed of his Confidence in Chrift j fuch a one will never be aJJoamed of profeffing Chrifl and his Caufe publickly, he will not be ajhamed to fland before Chrifl in Judgment ; neither fliall he be put to everlafting Shame and Contempt. Rom. X. 10. With the Heart Man believeth unto Ri^hteoufnejs, So that Faith m Chrift is the only Way of obtaining a juftifying High- teoufnejs^ and it is not a Faith of the Head, /. e, of the Underflanding only, but of the Heart, i. e. of the Will and Affe6lions that avails to this Purpofe. True, living, juflifying Faith is feated in the Heart ; and unlefs we have this Faith, all our intellcftual Afients will profit us nothing , God will never accept us with- io8 (^/JUSTIFICATION Bv FAITH. without this, how refin'd (oever we msy be in our Conceptions, lofty in our Speculations, or deep in our Penetration. When a Soul truly humbled under a Senfe of his own Sin, Milery" and Indigence comes to the Lord Jefus; the Saviour of Sinners receives that Soul, andjufti- fies him freely. Faith is an A8: of Humility, and Self-dereli61:ion, a Holy Delpair of any Thing in ourfelves, and a going to Chrifl-, a receiving, a looking towards him, and his AU- fufficiency *: This is the Faith which the Scriptures fo much recommend, and without it 'tis impoliible to be faved. This is the on- ly Way of oar Acceptance with God, and Juftification in his Sight. This the Epiftle to the Romans largely and fully declares ; and tlierefore Natural Men, who are Enemies to this Doftrine, have a great Antipathy to this Part of Holy Writ. I remember I once read an Author, who advifed young Beginners in. Religion, not to read the eleven firft Chapters of this Epiftle. This v/as an Artifice of his. He was a profefs'd Adverfary to the Do6lrine of Juftification by Faith, and he ufed this Me- thod to keep Perfons from coming to the Know- ledge of that Truth. However, I follow'd his Advice for a while ; but had I done fo much longer, fuch a blind Teacher as he, and fuch a blind Scholar as I, might both have dropt in- to the Ditch of Hell together I might now quote the whole Epiftle to the Galatians. It is all to our Purpofe, and as Bifhop Re^noldi* clearly Of JUSTIFICATION bv FAITH. 109 clearly contains the Do6lrine of Free Juflili- cation, as that to the Romans. I would there- fore have the Reader perufe it carefully. Leil I fhould feem tedious^ J fhall only mention one Place which is clear and explicit, and may fatisfy all ingenuous Minds of the Truth of this Doftrine. Pleafe therefore to confult chap. ii. ver. i^ 16. JVe who are Jews i?y Nature^ and not Sinners of the Gentiles knowing that a Man is not jullified by the Works oj the Law, but by 'the Faith of J ejus Cbri/i^ even ws have believed in Jefus Chrifly that we might be jujiijied by the Faith of Chrifl^ and not by the IVorks oj the Law; for by the Works of the Law fiall no Flefh be jufiified. How earneft the Apoftle here is! The Works of the Law are here thrice expreflly fliut out from our Juf- tifi'cation, and Faith in Chrift as often aflerted to be the only Way of our Juftification be- fore God. Surely thefe Words muil convince People, if they are. not paft Convi6fion. The Greek Particles are not underftood exclufivelv, as all allow, Rev. xxi. 27. but are alfo rendered by an Exclufive, as in Mark xiii. 32. No one knows but the Father, which ir. Matth. xxiv. 36. is thus exprefled, no one knows but the Father alone. Wherefore this expreffion that a Man is not juf'.ified by the Works of the Law but by the Faith of Chrift^ is equi- valent to this exclufive Propolition, that a Man is not juftified by Works but by Faith cnly . This is fair arguing; and yet what Pity it is that fome Men, yea, and thofe of a good natural Genius too, cannot fee into it? But iio ^/JUSTIFICATION BY FAITH. But it is hot a good natural Genius without the Spirit of God, that will enable Men favingly to underftand Divine Truths. Ob- ferve further, the Apoftle fays, IVe who are Jews by Nature^ and not Sinners of the Gen- tiles, Gfr. So in like Manner we who are Chriftians by Nature, and not Sinners of the Heathen World j we who have been born within the Pale of the Chriftian Churchy who have been educated in the Do6lrines of the Gofpel, and have attended all the Ordinances of Religion, even we renounce all our Merits and Good Works and are as much beholden to the Free Grace of God for our Juflification as Heathens, or Infidels or the vileft Sinners in the World. Some cry out, " Yes, we allow that Heathens, and fuch *' as never before heard of Chriffc, are juflified *' by Faith only; but profeffed Chriftians, who *"' have heard the Sound of the Gofpel mufc " not exps6t to be juftified in this Manner, *' they mull do Good Works, and thereby *' they will find Favour and Acceptance with ^* God." Indeed I would not difcourage any from doing Good Works, but at the fame Time I would not have Men, whether Chriftians or Heathens, depend upon them for Salvation; for if they do, they will find themfelves mife- rably d if appointed. All our moral Deport- ment will never recommend us to God. Wherl Men have done all they can, they muft not build their Hopes of Salvation upon their Per- formances; they muil difclaim their own Righ- teoufnefs Of JUSTIFICATION by FAITH, m teoufnsfs, and ftand upon a level with Publi- cans and Harlots, and the grofleil: Offenders for Juftification before God. The Moral and Immoral, the Sober Man and the Debauchee are all juiiihed in the fame Way, viz. by Faith in Chriit Jcfus. Our moil refined Morality is not good enough to fave us, but juft bad enough to damn us, if God Ihould enter into Judgment with us for it. I might add many more Places * from this Epiftle, but I proced to fhew IV. Tourthly, That Good Works have no Tart in our Juftification. Few, if any, are fo grofly ignorant as to afi^'ert, that we are jufti- fied wholly by Works, but then they join Faith and Works together, and wil! have thefe latter to bear a Part in our Juftification. Now I will evince the contrary. And this I chufe to make a diftin6l Propofition of, becaufe it is the Centre of the whole Debate, and being once decided, may juftly put an End to all future Difputcs about this Matter. The Ho- mily on the Salvation of Mankind, fays, " our " Juftification doth come freely by the meer " Merc^ of God, and of fo Free and Great *' Mercy, that whereas all the World was not " able of themfeives to pay an^j Part towards " their Ranfom, it pleafed our heavenly Fa- *' ther of his Infinite Mercy ^ v/ithout any our *See chap. iii. vcr, 8, ii, 22. chap. iv. ver. 2<5, 28, 31. chap. V. ver. i, 4, 6. Defcrt 112 ^/JUSTIFICATION BY FAITH. ** Defert or Deferving, to prepare for us to thci •' moft precious Jewels of Chrijft's Body and " Blood," Now how do they depreciate and undervalue God's Free and Infinite Mercy, who fay that Good Works have a Part in our Juftification ! I would here have it obfetv'd, that our Church doth not fay the whole World was not able to pay the Whoky but the World was not able to pay any Tart to- wards their Ranfom. But if our Good Works have a Fart in our Juftification, then I think we are able to pay a Party and that a very confiderable one too, towards our Ranfomj yet our Church alTerts, that we are not able to pay any Fart towards it. Now how will our Adverfaries be able to evade this ? Some fay, that Works done in our Natural Eftate have no Fart in our Juftification; but that Works done in the Grace and Spirit of Chrift :have. The Anfwer to which is ready; for we have not the Grace and Spirit of Chrift in us, 'till we are firft juftified, how then can Works proceeding from thence have a Fart in our Juftification? So that you fee our Evangehcal Obedience cannot juftify us be- fore God, bec^ufe this doth not precede, but follow our Juftification. The Homily on the Mifery of Mankind bids us '' know our own Works, of what *' Imperfe£lion they be, and then we fhall " not ftand fooliflily and arrogantly in our " own Conceits nor challenge any Part of " Juftification by our Merits or Works," Here (}/ JUSTIFICATION by FAITH. 113 Here not only Moit^ (which our Adverfa- lies feem ready to difclaim) but alfo Works (though they fhduld be fuppofed to have no Merit in them) are excluded from juflify- ing us, yea, from having any Fart in our J unification. And from this PaiTage we learn, that 'tis Men's Ignorance of themfelves and their Performances that leads them into this, Miflakej for if they knew the Imperfedtion of their Works, they would never be fo foolifli and arrogant as to build their Hopes of Salva- tion upon fo fandy a Foundation. Where then is the Sclf-jufticiary? What becomes of the Man who trufts to his own Righteoufnefs for Salvation? Tell me, O thou felf-righteous Sin- ner, which of thy Works doft thou think fo good that thou may 'ft fafely depend upon it for Salvation? I only challenge thee to mention one. But if thou can'ft not truft to any one Good Work taken feparately, how can'ft thou truft to the whole Sum of thy Works collec- tively ? Does not the fame Sin and Imperfec- tion that taints one fingle Action, diffufe itfelf through the whole Circuit of thy Obedience? How much foever therefore thou may'ft have boafted of thy good Deeds hitherto, yet when thou feeft the Corruption of thy Heart, and the Deficiency of thy beft Righteoufnefs, thou wilt be necelTitatcd to renounce all, and to' depend on Jefus alone for Pardon, of Sin, Peace with Cod, and eternal Salvation. The fccond Part of the Homily of Salvation hath thefe Words: " Juftification is not the K Office 114 Of JUSTIFICATION by FAITH. *' Office of Man, but of God 3 for Man cannot ** make himfelf righteous by his owy Works, *' neither in Part nor in the Whole -^ for that *' were the greatefl Arrogancy and Prefumption " of Man, that i\ntichrill could fet up againffc " God, to affirm that Man might, by his own *' Works, take away and purge his own Sins, " and fo juftify himfelf." Here we are ex- prefsly told, that we are not juftified by Works either i?j Part^ or in the Whole. What Words can be plainer? And how black does this Paf- fage look upon thofe who preach J unification by Faith in fuch a Manner, as to make Good Works a neceflary Condition of our being juftified in the Sight of God! Do not fuch Preachers forget their Homilies? Yea, do they not forget their Liturgies? For even there it is faid, " We put not our " Truft in any Tubing that we do*." Now how can we fay we put not our Truft in any ^hing we do, if we Truft in Part to our own Works for our Juftification? ElfewhereJ we profefs, " We lean only upon the Hope of *' thy Heavenly Grace." How can we make fuch a Declaration as this, if we lean partly to our own Works, and partly to the Divine Grace? Is it not evident then that Good Works have no Part in our Juftification? Have I not clearly fhewed that this is the Judgment of the Church of England^ Have I not made good my Propofition? Is it not a? clear as any De- monftration in Mathematics? Why then do * Collect for Sexagefima X Fifth Sunday after Epiphany. you ^/JUSTIFICATION by FAITH. 115. you fcruple giving your AfTent to it ? Why do you feek after Cavils and Evafions, in order to avoid it ? Arc you afraid of being deceived by the plain Senfc of Words ? Why then do you fulpend your Judgment ? Why are you fo backward in giving your Verdi6l in fo clear a Cafe ? Therefore if you are a Member or Minifter of the Church of England^ approve yoqrfclf fuch by receiving and preaching the Doctrine which file recommends unto you. Surely you have more Confciencc than to deny this to be her Do61:rine, fo long as you have thefe Extracts from the Homilies in your Eye. The Scriptures are clear and explicit in this Point. Rom. iv. 4. To him that inorketh is the Reward ?iot reckoned of Grace, but of Debt. Juftlfication is by Grace, and therefore Works have no Hand in it : If our Juftification was by Works, then it would not be of Grace, but of Debt. This is what the Apoftle aflerts in the Words of the Text, To him that worketh is the Reward not reckoned of Grace, but of Debti This the Apoflle lays dovvn as a Pofition uni- verfally true, and equally applicable in all Cafes. If we work for Life, and acquire it by our Works, then the Reward, i. e. Eternal Glory, is not a Grace, or Free Gift, which God gives us, but a Debt which he owes us. The Ser- vant who works for Hire muft have his Wages, after he hath done his Work ; and he doth not look upon his Wages as a Gift or gratuitous Donation, but as a jull Debt which his Maftcr is obliged to pay him. This exactly reprefents the Cafcj and hence it follows, that all Works, K 2 whe- ii6 Of JUSTIFICATION pv FAITH. whether Ritual, Moral, pr Evangelical, are ex- cluded from the Office of juftifying us before God, feeing the Reward would be equally of Debt, whether we fliould fuppofe it to be con-- ferr'd in Confequence of any or of all of thefe. And hence too it eafily appears that Works can have no Part in our Juftification ; for juft as far as you allow our Good Works to bear Part therein, fo far you make the Reward to be of Debty and not of Grace 1 but the Revvard is wholly of Grace, it is not of Debt in the leaft Meafure or Degree, and therefore Woiks can have no Hand at all in procuring it. The A^oftle argues nearly in the fame Man- ner, chap. iv. 'uer. 16. and chap. xi. ver. 6. therefore it is of Faith, that it might be by Grace. — And if by Grace, the?! it is no more of Works ; otherwife Grace is no more Grace : But if it be of Works, then it is no ?nore Grace •, otherwife Work is no more Work. The Incom- patibility of Grace and Works in Point of Jufti- fication is here fet before us. 'Tis true indeed this latter Text is deliver'd concerning Eternal Ele6tion ; but fmce that, as well as our Jufli- fication is of Grace, thefe Words are applicable to either or to both thefe. The former Text informs us, that Juftification is by Grace, thro' Faith, 3s the means or Inftrument thereof; from the Latter we learn, that Works and Grace, are two irreconcileable Oppofites in the Affair of our Juftification : From both together therefore we infer, that Works are abfolutely excluded from our Juftification. To make a Mixture or Compofition of Grace and Works in the. Office of 0/JUSTlFlCATION by FAITH, u; of our Juftification (as fome attempt to do) is in Effect to deilroy their very Nature. In vain therefore do Men think thus to compromife the Matter. Jaftification is wholly by Grace ^ or wholly h^ IVorks. If you deny that 'tis wholly by Grace ^ you do implicitly allert that 'tis wholly b-^j Works. What fignifies trifling? The Covenant is either a Covenant of GracCy or of Works. If you fay that Works have a Part therein, (whether more or lefs it matters not) you immediately turn it into a Covenant of Works ; for Majus ^ Minus non mutant fpe- ciein, as Logicians fay : If therefore you arc ftiff and peremptory, and w^ill have Works to be fl'iarers with Grace in the great Buflnefs of Juftification, you may talk of Grace if you pleafe, but you are ftill under the Covenant of Works i and while you thus reafon and dlf- pute, you plainly lliew that you know no other Way of Salvation but by the Law of Works. The Epiftle to the Galatians, is full of this Doftrlnej chap v. ver. 3 the infpired Author faith, / te/iifv again to every Man that is circum- cifed^ that he is a Debtor to do the whole Law. By Law here is meant the Moral Law, as Matth. xxii. 36.— xxiii. 23. Luke x. 26. John vii. 19. Rom. iii. 31.-— vii. 7. Gal, v. 14. Or rather the -whole Laiv includes both the Moral and Ceremonial. Here therefore the Apoftle acquaints the Judaizing Chriftians that if they oblerved Circumcifion or any other Mofaic Rite, in expeftation of being juftified thereby, they were necefTarily obliged to keep the nvhole Law, both Ritual and Moral, or elfe they would ii8 0/ JUSTIFICATION BY FAITH. would mlfs of their Aim. So if Chriftians ob- ferve the Ordinance of Baptifm, or the Lord's Supper, or any other divine Inftitutlon, with a Dependence thereon for Juftification, they muil fuHil the whole Law perfectly, or elfe they are undone for ever. So then what think you? Caa you fully obey all the Commands of the Divine Law? If you cannot, why are you fo unv/iliing to renounce your flight Performances? Is it not fafer to truft to Chrift's Obedience than to our own Works for Salvation ? Or are you ob- ftinate? And had you rather truft to your own Good Works (as you call tiiem) and be damn^ ed, than to Chrift's Merits and be faved? Eph. ii. 8. 9. For by Grace ye are faved^ — 7iot of Works le/i any Man JJioidd hoafl. Boajl- ing is here abfolutely excluded, as in Rom.iii. 27. But how could this be, if Works had a Fart in our Juftification? Jf any one Good Work bore Part therein, there would be Room for our boafting of that. Thus if Abraham, by oftering his Son, had in any Meafure procured his Juftification, he would have gloried of that notable A61 of Faith: But what laith the Scrip- ture? He hath not 'whereof to glory hejore God, Rom. iv. 2. The^fameis true of all the Faith- ful j they have nothing whereof to glory be- fore God. Boa/ling is excluded, not in Part, but entirely; and therefore Works are not par- tially, but totally excluded from our Juftifica- tion. Now I have mentioned the Inftance of Abraham, I am apprehenfive fome may obje61: from 'James ii. 21. that Abraham was juftified by Works. It may be fufficierit to reply, that St. yames 0/JUSTIFICATION by FAITH, uf) James fpeaks of Juflification not abfolutely, but relatively. In the former Senfe, Abrakam was juflified about thirty Years before he offered his Son, as is evident by comparing Gen. xv. 6. with xxii. 12. and in the latter, he was juflifi- ed, /. €. declaratively juflified, or evidenced to be in a juftified State by this A6lion among others, to wit, his offering up his Son Ijaac. But then this declarative Juflification does not at all militate againfl the Do6lrine of Free Ju- flification by Faith only ; neither will it in any vv^ays anfwer our Adverfaries Purpofe ; for we hold, as well as they, that Faith and Juflifica- tion are manifefled and approved by Obedience and Good Works. Although this Doclrine is fo clear, yet how many Arts and Devices do Men ufe in order to avoid it ! Some hold the Doclrine of Juflifica- tion by Faith, but then they make Good Works a Part of Juflifying Faith? How irra- tional and prepoflcrous a Scheme of Religion is this ! Are Faith and Works the fame thing ? Or are Works a Part of Juflifying Faith ? What iaitli the Apoflle? To him that worketh nct^ but helicveth^ Rom. iv. 5. Here you fee tliat •working is contradiflinguiflied from, and even oppofed to (I mean in refpeft of Juflification) bdiccing. And I'aith and Works aie diflin- guiflied, Rom. iii. 27. Eph. ii. 8, 9. How then (if you will fubmit to the Judgment of an Apoflle) can you make Works a Fart of Faith, or fay that Faith and Works ^rc one and the fame thing? Befides, to maintain Juflification by Faith, and then make Works a Part ISO 0/^JUSTIFICATION by FAITH. a Part of Faith, is no other in Effect than to hold Juftification by Works, or at leaft by- Faith and Works conjoin'd, which is the very Doftrine of the Papifls, and is both Antifcrip^ tural and Antichriftian. Again, in the lafl Place, Faith is the Caufe, Good Works the EfFe6t : Faith is the Tree, Good Works are the Fruit. Now, will you fay that the Caufe and EfFe6l, the Tree and its Fruit ^are one and the fame Thing? V/hy then do you labour to confound Faith and Works ? To confound and mingle Caufes with their EfFecls is counted very bungling and injudicious in Phiiofophy. Is it not much more unlkilful as well as unfafe to do fo in Theology ? I would alfo add. Does not Men's ufmg fuch fallacious Methods to de- fend their Opinion, fliew that their Caufe is vv^eak, and give us Reafon to fufpe61:, that the Light of Truth fhines into their Confcience? with fo glaring an Evidence, that v/ith all their Sophiftry, they are fcarcely able to withiland Convi6lion ? When we affirm that we are jufriiied by Faith, we do not mean that Faith roeiits or deferves our Juilification at God's Hards, Faith hath no more Merit in it than any other Grace : How Ihould it, when itfeif is the Gift of God ? And can we merit any Thing of God by that which we receive from him ? What therefore our Saviour faith of Works, Luke xvii. lo. we may fay of Faith, Whefi ye fiall have done all thofs Things 'xhich Ctre com^ manded you^ fay. We are improfuabk Servant Sy we have done that which 'was our Duty to do. 60 O/JUSTIFICATION BY FAITH. 12 So fimilarly, when we have believed all thofe Things which God hath commanded us to be- lieve, we are unprofitable Servants, we have believed that which it was our Duty to believe. Accordingly our Church tells us, " We muft " renounce the Merit of all oiir faid Virtues, " of Faith, Hope, Charity, and all other " Virtues and good Deeds, which we either " have done, fhall do, or can do, as Things " that be far too weak and infufficient, and *' imperfe6l, to deferve remiffion of our Sins " and our Juflification*." The meritorious Caufe of our Juflification is, the A6livc and PafTive Obedience of the Lord Jesus Christ. Faith is only the Inftrumcnt whereby we ap- ply his precious Blood and his perfect PLighte- oufhefs to our own Hearts, and fo are juflified before God. But as in other Evangelical Truths, fo in this, the Experience of it will beft acquaint us v/ith the Nature of it: And when Men know it favingly, there will not be fo much difput^ng about it. The Application is the beft Explication of it. It is a DoiSlrine very fweet and full of Comfort. Sinnei s, what fay you? If I was to preach Juftification by Works to you, would not this drive you to De- fpair? Would not one go away faying, '' Well, *' if this Do6trinc be true, I can never hope to ** be juftified, becaufc I have never done any ** one good Work in all my Life? Would not another go hence complaining, " This Doc- " trine is Death to mej my Works are wicked *' from my Youth up, and therefore I mufl L un avoid - * Homily 'on Salvation. 122 Of JUSTIFICATION by FAITH. *' unavoidably be damned?" Indeed if Juftifica- tion was by Works, no Flefh could be faved. They therefore who preach fuch a Doctrine, are truly and properly Preachers of Damnation. They that are under the Law^ are under the Curp^^ Gal. iii- lo. and all are darrined who truft to their own good Works for Salvation, But now, behold I bring you glad Tidings of great Joy! I publifli Salvation by Chrifl, and Juftihcation by Faith only. How ought you to rejoice in fo falutary a Do6lrJne? How can you ever enough blefs God, for bringing the Gofpel of his Grace to your Ears? And O! may the Lord God, the Father of Mercies, the God of all Comforts, grant that the Word of Recon- ciliation may reach your Hearts. O ! that there was fuch an Heart in you that you would be- lieve on the Lord Jefus Chrift. Jefus, Chrift loves, Jefus Chrift faves all univerfally who believe in his Name. Come to him, and he will never caft you out. All Believers are faved, but all Unbelievers are damned. Do you deferve Damnation in yourfelves? Yet Chrift hath merited eternal Salvation for you. Here is a MelTage of Comfort for you j In him you have Redemption^ even the Forgivene/s of your Sins. He is your Peace, and by him Jill that believe are Juflijied. Sinners, Rebels, Cri- minals, Malefa6lors, Apoftates, and Ferfecu- tors, believe on the Lord Jefus and you fliall be faved. Come unto Jefus by Faith, and he will freely pardon all your Sins, from firft to laft, and fully inflate you in the Favour of that God, in whofe Fleafure is Liie, Life fpiritual. 0/ JUSTIFICATION by FAITH. 123 rplritual, Life celeftial, and Life eternal. And O! ye Chriftlefs Wretches, do you confider what it is to be in an unjuftified State? Do you know that the Wrath of God abideth on. you? Do you fee the Vitals of God's Wrath hanging over your Pleads, and juft ready to be poured out upon your Hearts? Are you fen- fible what great Plagues remain for the Ungod- ly? Do you remember that he that believeth not fhali, be damned? And do you know, that all Unbelievers foall have their Fart in the Lake which hiirneth with Fire and Brimflcne^ Flee therefore from the Wrath to come. — Efcape for your Lives.— The Avenger of Blood is behind you j make hafte to the City of Re- fuge 3 reach out the Arm of Faith, lay hold on the. dear Redeemer of the World, and he v^ill fkreen vou from the Wrath of God, and deliver your Souls from going down to the Pit of HelL Again, are there not fome here who are in a juftified State? Have not feveral of you tafied that the Lord is gracious? Do you not enjoy a Peace of God which pafleth all Un- derflanding? Blefled, blefled are your Souls? happy are ye above all Peoplt that dwell on the Face of the Earth. How fhall I addrefs you? How fliall I congratulate your Felicity? You have free Remifliou of all your Sins in the Blood of the Lamb, your Souls are invefted with the Mediator's pure and fpotlefs Righteoufnefs, and your Title to Hea- ven is good, you have an everlafling Inheri- tance. Rejoice therefore in Chrill Jefus, and blefTcd be the Lord God of Ifrael from L 2 this 124 ^/JUSTIFICATION B* FAITH. this Time forth for evermore. — The Love of God is unchangable, the Purpofes of his Grace are unalterable: God hath forgiven you your Sins, and he will never impute them unto you again 5 he hath given you Chrift's Righte- oufnefs, and he will never take it from you. You' are intitled to Heaven, and your gracious Father will never difuiherit you; Being once juftified, you are juftified for ever, and ihall never f'lf I may fo fay) be unjuftified again. All the Powers on Earth or in Hell fhall never be able to fruflrate your Hopes, nor rob you of your Eftate in Glory. Therefore praife God continually, fpend your Lips and your Lives in fmging of his Salvation. A Chriflian hath one Thing to do, and that is to fmg the Praifes of God and his Son Jefus Chrift for ever. Therefore keep praifmg God on Earth till at length you praife him in the Kingdom of Hea- ven. Look and long for that bleffed Time, and rejoice in Hope of the Glory that fhall be revealed. 'Tis true, while you are in this World, you muft not expe6l to be free from Temptations; the World will lay fnarcs for you, the deceitful lulls of your own Heart will plot againft you, and the Devil will fhoot his fiery Darts at you. Satan is the Troubler of the Ifrael of God; he loves to terrify thofe whom he cannot deftroy. He tempted our Lord Chrift to Prefumption, to diftruft of Divine Providence, to the Love of the World, yea, to fall down and worfhip him. Why then fliould you wonder if he tempts you to as great or greater Sins? Is the Difciple above his 0/JUSTIFICATION by FAITH. 125 his Lord? If therefore the Devil was (o impu- dent as thus to tempt your Lord and Savi- our, why are you furprized at his tempting you? You perhaps expefted to go to Heaveii without any Trouble or Vexation, but what faith the Scripture ? Through much Tribulation ijve mult enter into the Kingdom of God. Be- fides, Temptation is a Sign of our belonging to Chrift, thus Luke xxii. 28. Te are they which have continued with mc . in my Temptations; Hence faith the Apoftle James ch. i. ver. 2. My Brethren count it all yoy when ye fall into divers Temptations. Therefore be of good Courage. Fight in the Strength of Chrift, and you are fure of conquering. Chrift flaall conquer for you, Chrift fliall conquer in. you-; Chrift fliall give you Victory over all your Temptations, how many foever they may be in Number, how mighty foever they may be in Power. Laftl% ftiew your Gratitude to God by your Obedience. Do we through Faith make void the haw f God forbid -y yea, we efta- blifh the Law. Approve your Faith by your Good Works, otherwife it will appear, that you have no Faith at all. Are you juftified? See then that ye are fandlified. Whomfoever God juftifies, he doth alfo fan6tify, unlefs therefore you are fanclificd in fome Degree, in vain do you pretend to be juftified. This will further appear when we come to fliew V. Fifthly, and Lalll)\ That Juftifying Faith produces Good Works after Juftification. This will need the lefs Proof, becaufe few deny it. h I Yet S26 0/ JUSTIFICATION by FAITH. Yet as I thought proper to let our Adverfarles know that we are no Enemies to Good Work^ I chofe profeffedly to efpoufe and openly vin- dicate this Pojfltion, in order to flop the Mouths of Gainfayers. The Difference be- tween us and our Adverfaries is this; they hold that Good Works go before our Juftifica- tion, and have an Influence therein; we be- lieve that Good Works follow after our Jufti- iication, as the Fruits and confequences there- of. • The Homily of Salvation is clear to our Purpofe, and calls juftifying Faith '' a true and *' lively Faithj out of the which Faith fpring " Good Works." And again, in the third Part of the iame Homily, it is defcribed thus, a " true and lively Faith in Chrifl, bringing *' forth Good Works, and a Life according *' to God's Commandments." A Perfon may have a dead Faith, and perform no Good Works; but if his Faith is lively it will as na- turally exert itfelf in Good Works, as a living Man performs vital Aftions. Confonant to this the conclufion of the faid Homilv faith, *' Thefe be the Fruits of true Faith, to do " Good, as m.uch as lieth in us to every Man, ^' and above all Things, and in all Things to *' advance the Glory of God." In another Place of the faid Homily we are told, " the right and true Chriftian Faith is " not only to believe that the Holy Scripture, " and all the forefaid Articles of our Faith are *' true: but alfo to have a Jure 'Truft and Con- " Jidence in God's merciful Promifes to be fav- l[ ed from everlafting Damnation by Chrift, *' whereof ^/JUSTIFICATION by FAITH. 127 *' whereof doth follow a lovin 34' When the Apoftle Paul was converted, his cry was. Lord, what wilt thou have me to do? He was defirous to do fome- thing for God. And this is the Language of every true Chriftian; having tailed the Love of God, they are eager to do the Will of God. To enumerate all the Examples of Chriftian Piety and Virtue would be endlefs. The Scrip- tures are full of them, and fo is Church Hif- tory. And if you want Inftances of the Power and Efficacy of Faith, read the Eleventh to the Hebrews : There you will fee the Glory of his Grace difplayed in the eminent Tranfa6lions and exemplary Sufferings of many Chriftian Worthies. There you will meet with a Cloud of WitnefTes, to illuftrate and confirm the Do61:rine we are defending. And now what rernains but to exhort you, dear Reader, to be one of that Number, and in your own Life to fhew forth the Fruitfulnefs and Excellency of Juftifying Faith? Are Of JUSTIFICATION by FAITH. 135 Are you then in a juftified State ? And, in- deed, if you are not in a State of Jufhification, you muft be in a State of Damnation ; for there is no Medium. If you are not juftified, you are condemned already* : If you are not faved you muft be damned. Do you then be- lieve in Chrift? Let the Piety of your Conver- fation evince the Sincerity of your Profeflion. The Do6trine of Juftification by Faith only hath no Tendency to deftroy Good Works. Altho' we are juftified freely without Works, yet Good Works follow after Juftification, and are the genuine Eff'efts of Juftifying Faith. The Grace of God that bringeth Salvation, teacheth us to deny Ungodlinefs and worldly Lufts, and to live foberly, righteoufly and godly, in this prefent World. The free Love of God in Chrift, is an irrefiftible Conftraint to Obedience. What? fhall we continue in Sin, that Grace may abound? Shall we do Evil becaufe God hath done us Good? " Shall *' we ceafe from Good Works and relinquifti *' Charity? May the Lord never fuff"er this to *' befal us, but let us haften to perform every " Good Work with Diligence and Alacrity." Only follow the Advice of this Apoftolical Father, and then what will become of Anti^ 7710711 a?ufm? Are thofe wlio hold free Juftifi- cation chargeable with it? Or does the Doc- trine I have been defending countenance it? Is this Do61rine an Antithefis to Good Works? They are the worft Antinomiam who are An- tinomiiins * John iu. 18. 134 0/ JUSTIFICATION by FAITH. ti?2omiafi5 \x\. Life. What fignifies Men's difput- ing for, Good Works, if they do not pra6liie them? You may quarrel all your Life- time about Good Works and be damrted at laft for not performing them. What a Shame is it, that generally thofe who are moft zealous in contending for Good Works, are moft carelefs and indifferent in doing them ? When Men afk this Qiieftion, what fignifies doing Good Works, unlefs we are juftified by them? we might be apt to imagine, that fuch Perfons who expect to be juftified by their Works fliould excel and abound therein 5 but how flrange is it! The direcl contrary appears in Fa6l. We may obferve thofe who are moft litigious and difputatious for Works having a Hand in their Juftification, are moft negligent of them in their Converfation. But what Hypocrify is this? Is not this mocking God and diflembling with a double Heart ? And how dreadful will the Condition of th.ofe be, who boaft fo much of their Virtuous A6lions and Moral Righteoufnefs, if they are found wanting— if while they, are fo contentious for the Theory they are de^cient in Praftice ? It is often obje6ted, that thofe who believe Juftification by Faith, frequently live wicked Lives, and from thence ?vlen are ready to con- clude, that their Do61rine is falfe. But how jnconclufive an Argument is this? Is a good Doftrine to be condemned for the Wickednefs of thofe who profefs it? The beft Things may be abufed. The Doctrine of Juftification by Faith ^/JUSTIFICATION ey FAITH. 135 Faith only, does rot tend to pif mote Impiety and Licentioulnels, and if any pervert it to I'uch Purpofes, 'tis not the Fault of the Do6lrine, but of its Abettors. The evil Converfation of thofe who hold this Dc6lrine does not in the leafl de- file the Doclrine itielf. Yet what a Pity is it that fo wholfome a Truth fliould fufier lo much from the corrupt Lives of thofe who profefs it? And how deplorable mud their Caie be, who hold fo heavenly a Truth in fuch hellifh Un- righteoufnefs ? What Ingratitude is this to God? What Cruelty to Jefus Chrift ? Such Perfons crucify the Son of God afrefli, and put him to open Shame. Oh! how is the Lamb of God wounded in the Houfe of his pretended Friends ? They, like Judas, betray their Mafter with- a Kifsj and under the Appearance of Friendfliip cut their Saviour to the Heart, as Joab flew Ahner. Thefe bring more Difhonour upon Chrifl: and his Gofpel, and hinder the Progiefs of the Word of God more than the moft inveterate open Enemies, and the bittereft Perfecutors. Do you confider this, ye formal Hypocrites, who have the Truth in your Un- derilandings, but no Life in your Hearts ? Will you make Chrift the Miniiler of Sin ? Will you turn his Grace into Lafcivioufnefs ? What then do you expe6l for your Portion, but ever- lafling Damnation? Do you think to reconcile Chrift and Belial? Or do you imagine you may live in Sin here, and go to Heaven here- after? If you flatter yourfelves with fuch vain Conceits, if vou buoy yourfelves up with fuch falfe 13^ 0/ JUSTIFICATION Bv FAITH. falfe Hopes, you may be fure, that an evil Heart hath deluded you, and Sin hath blind- ed you. Why then do ye call Chrifl: your Mailer ? The Devil is your Mafter, and Hell will be your Wages. Repent therefore of your Spiritual Fornication, otherwife God will ca/i you into a Bed^ and all them that com^ mit Adulter'^ with you into great Tribulation'^ ; great 'Tribulation^ greater^ than can be ex- prelTed, greater than can be conceived; and what fort of a Bed do you think this is which God here threatens to cafl you into? Now perhaps you fleep upon a Bed of Down or Feathers, but how will you do to fleep upon a Bed of Fir Q and Brimftone? Now per- haps you ftretch yourfelves every Night and every Morning upon a Bed of Eafe, how can you bear to ftretch yourfelves in Hell-fire? Now you lay down your weary Heads upon a foft Pillow, but then hot burning Coals will be your Pillow for ever. Inftead of lying in Sheets of fine twined Linen, you will lie in Sheets of Fire and Brimflone; Hell-fiames will cloath you on every Side ; they will ftick as clofe to you as your Skin to your Flefn, or your Flefh to your Bones. This will be the Condemnation of all thofe who profefs to know God, but in Works deny him, u'ho are Abominable and Difobedient, and unto every Good Work reprobate^ Tit. i. i6. A great ProfelTion without a fuitable Converfation, v/iil only procure you a greater Damnation. There- * Rev. ii. 22. 0/JUSTlFICATION by FAITH. 137 Therefore aw^ke, ye lleepy Virgins; up, and be doing: Shew your Faith by your Works. There is no true Religion without Good Works. There may be Works feemingly Good where there is no true Religion. Good Works are not the Caufes, but the Fruits and EfFedls of True Religion i and where True Religion is, thefe will naturally follow. Do not deceive yourfelves ; if you will not follow after Holinefs, if you are not converfant in Good Works, I tell you, you are not in a State of Juftification, but in a State of Condemnation; and what Conceptions foever you may form, or how clearly foever you may difcpurfe of Juftification by Faith only, yet if you fleep in Sin here, you will awake in Hell hereafter. There is no going to Heaven but in a way of Holinefs, Heb. xii. 14 If you have Faith to walk there- in, you will be faved; but if you are unholy, you will never be admitted to fee God, but you will be excluded the Divine Prefence, and fhut up in eternal Mifery. M CHAP. 138 Of the HOLlF' SPIRIT. >; C H .A: P.' vlllr OF THE HOLY S P I R I t. npHE Holy Spirit is the Third Perron JL in the facred TRINITY, who is God over all, blefl'ed for evermore. The God- head confifts of Three Perfons, the Father, the Son, and the Holy Spirit, and thefe Three are one in Eflence, their Glory is equal, their Exiftence eternal. The Holy Ghofl is en- dued w^ith the Attributes of Infinity and Eter- nity; he is Omnipotent, Omnifcient, Omni- prefent. Immutable and Incomprehenfible; he is Infinite in Goodnels, in Juftice, in Truth, in Purity and Holinefs, and every Perfe6lion. In fhort, he is God of God, Light of Light, very God of very God; he proceedeth from the Father and the Son, and with the Father and the Son he is worfhipped and glorified. When our Lord Jefus Chrifl was jufl upon leaving his Difciples, he commiflioned them to baptize in the Name of the Father^ and of the Sony and of the Holy Ghofiy Matth. xxviii. 20. So St. Paul falutes the Corinthiam with praying, that the Grace of our Lord Jtfui Of the HOLY SPIRIT. 139 Jesus Christ, the Love of God, and the Communion of the Holy Ghost, may be with iheniy 2 Cor. xiii. 14. All which evidently proves, that the Holy Ghoft is God as well as the Father and the Son; to which Truth the Evangelift John bears a clear and indubi- table Tcftimony, i Epill. ch. v.ver. 7. There are Three that bear Record in Heaven, the Fa- ther, the Word and the Holy Ghoji, and thefe Thi-ee- are One. The Divinity of the Holy GhoU, is alfo afTerted in many other Places of holy Scripture: Thus Matth. xii. 31, 32. The Blafphemy againfl the Holy Gho/i fljall not be for -^ given unto Men, neither in this World, neither in the World to come. The Holy Ghoft muft be ftriftly and properly God, or elfe the Sin againft hitti would not be of fo heinous a Na- ture and abfolutely unpardonable. In A6ls v, 3. faith Peter to Ananias, Why hath Satan filled thine Heart to lie to the Holy Ghoji f And ver. 4, he adds, thou ha/i not lied unto Man, but unto God: Which plainly fhews us, that the Holy Ghoft is true and very God ; which alfo is fur- ther confirmed by the Judgment which over- took Ananias upon his Commillion of this Sin. he fell do'-jon and gave up the Ghoft, ver. 5. The Apoftle Paul fwears by the Holy Spirit, I Cor. XV. 31. I proteft by your rejoicing. Now we cannot luppofe he fwears by the Perfons rejoicing, much lefs by "Joy, confidered as a Quality in them ^ he muft therefore fwear by the Holy Ghoft, who was the Author of their Joy, and fwearing is an Acknowledgment of M 2 the I40 Of the HOLY SVIRIT. the Perfon by whorri we fwear to be the True GOD*. The Apoflle therefore, by {wearing by the Holy Ghoft, lets us know that he is the true and eternal God. The Spirit is faid to fearch the deep Things of God. i. Cor. ii. lo. which he could not do unlefs he himfelf was equal to God in Wifdom and Knowledge. But what fignifies multiplying Arguments? We have faid enough to prove the Godhead of the Holy Ghoft. We now therefore proceed to fhew, I. That the Holy Ghoft dwells in the Hearts of all True Believers. II. That the Illumination of the Spirit is necefiary to a right and faving Knowledge of the Holy Scriptures. III. That the comfortable Influences of the Holy Ghoft are really Felt by thofe Souls to whom they are communicated. I. The Firft of thefe Propofitions is not fo generally denied as the Two laft, and there- fore fome may be inclined to think I need not long infift upon it. However, I intend to give the Reader full and fufficient Proof of each of thefe Heads, if the Lord enables me. The Homily on Reading the holy Scriptures faith, •' He that keepeth the Word of Chrift is " promifed *SeeDeut. vi, 13^ Pf. Ixiii. U. Ifa. Ixv. 16, Of the HOLY SPIRIT. 141 *' promifed the Love and Favour of God, and " that he fliall be the Dwelling-place ot' Temple ** of the bleffed TrtJiityJ' Here the IndwelUng of the Spirit is afTerted, when he that kcep- eth Chrift's Word is called the Dwellmg-place or Temple of the blejjed Trinity, JBecaufe the • Holy Ghoft being one in Subllancc with the Father and the Son, where he is they arc alfo ; fo the whole Trinity dwells in a believ- ing Soul, fohn xiv. 23. In the third Part of the Homily for Rogation Week we are thus exhorted ; " Let us therefore *' meekly call upon that bountiful Spirit, the *' Holy Ghoft, which proceedeth from our Fa- » " ther of Mercy, and from our Mediator Chrift, " "•* that he would alTift us and injpire us with his " Prefence, — for without his lively and fecret ^*' Injpiration can we not fo much as fpeak the '*' Name of our Mediator." Here exprefs Men- tion is made of the Inffiration of the Spirit, as there is alfo in the Xlllth Article ; *' Works *' done before the Grace of Chrift, and the In- *^ fpiration of his Spirit, are not pleafant to ** God." And 'tis obfervable, as in the Ho- mily above cited, we are ftirred up to pray that the Holy Ghoft would aftift us, and injpire us with his Prefence ; fo the Liturgies are full of Injpiration, and Petitions for that Purpofe. Thus in the Prayer of Chrift's Church-militant, we find the Supplicants " bcfeeching God to *' infpire continually the univerfal Church with M 3 '' the * Communion Services. 142 Of the HOLY SPIRIT. " the Spirit of Truth, Unity and Concord.'* And in the Colledl for the Fifth Sunday after Eaftery " Grant to us thy humble Servants, that " by thy holy Infpiration we may think thofe *' Things that be good." And in another Place,* " Cleanfe the Thoughts of our Hearts *' by the Infpiration of thy Holy Spirit, that we *' may perfe6lly love thee, &c" Now then, what think you ? Do you believe the Church holds the Doftrine of the Infpiration of the Spirit, or not ? I have fet thefe PafTages be- fore you on purpofe to convince ^ou that (he doth. What fhall we fay then to thofe who are ready to rave and gnafh their Teeth at Per- fons who lay Claim to Infpiration ? Do not fuch People contradi6V the Articles and Homilies and Liturgies of the Church of England? And what a fhocking Thing is it for Minifters to offer up fuch Petitions in their Prayers, and then preacfi againft Infpiration as foon as they get into the Pulpit ! Do not fuch Men, while they deny and oppofe the Infpiration of the Spirit of God, prove that they are infpired with a contrary Spirit? It is in vain here to reply. We only fpeak againfl the miraculous and extraordinary Infpiration of the Spirit : For who is there pre- tends to this miraculous and extraordinary In- fpiration? I know none that make any fuch Pretenfions. I entreat you therefore, do not make this Pretence of denying miraculous Infpi- ration a Cloak for oppofmg all Infpiration what- foever. Do you believe the Articles and Liturgies of the eftablifhed Church ? If you do, why do you Of the HOLY SPIRIT, 140 you difrelifh the Term Infpirafion? And why are you offended at thofe who preach this Doc- trine, and experience it in their Hearts? Do YOU think our Church, in the Places I have quoted, means extraordinary hifpirction^ i. c. Power to work Miracles ? But and if the com- mon Influence and Infpiration of the Holy Ghoft is hereby intended, why fliould you de- ride, much lels delpife or malign thofe who receive this divine Afflatus? Ought you not rather to acknowledge your Want of it, and to wait upon God in Prayer, and the Ufe oi all other Means, that you alfo may ob- tain it ? The Liturgy in feveral other Places, holds forth this Do<5irine: Thus in the Prayer for the King, *' Replenifh him with the Grace of thy *' Holy Spirit." In that for the Royal Family; " Endue them with thy Holy Spirit," In the Colle6l for ^inquagefima Sunday^ " Send thy '* Holy Ghoft, and pour into our Hearts that '' mofl excellent Gift of Charity." And in the Office of Confirmation ; *' Fill them, O Lord, ^' with the Spirit of thy holy Fear." Where you fee the Bifhop prays, tha.t the Perfons con- firmed may be endued, yea filled with the Spirit. So St. Paul prays for the Ephefians, tliat they may be filled with all the Fulnefs of GOD, Eph. iii. 19. He doth not pray that they may h^ filled with GOD, or with the Ful- nefs of GOD, but with all the Inilnefs of GOD. Who can tell how much thefe Words contain ? And yet the Apoftle offers up this Petition for the general Bulk of Believers in the Ephejian M 4 Church 5 144 ^f ^^' HOLY S PI R I T. Church; and this Prayer had its effefl, tht Event was accordingly, if We will believe 7^- natiuSy who in his Epiftle to the EpheJianSy faith, " Let us therefore do all Things, as hav- ** ing him dwelHng in us, that we may be his *' Temples, and he may be in us our own " God." And in another Epiftle, viz. that to the MagnejianSy he hath thefe Words; " Know- *' ing that you are full of God, I briefly ex- ** hort you." To which we may adjoin that PafTage of Clement the Roman: " A full Effufion *' of the Holy Ghoft was upon all." And yet fome Men of Senfe ' and Learning efteem thofe Expreffions, Full of God, and Full of the Holy Ghoft, as oftentatious and enthufiaftical, notwithftanding they are countenanced by the Scriptures, and found in the Writings of Pri^ mitive Fathers. And Bifliop Hall defcribes the State of his Soul under the Influences of the Divine Spirit, as "Ready for God, yea, Full " of God." I now off'er the following Texts of Scripture in Proof of what I have faid upon this Head. John the Baptijiy who was to prepare the W^ay for our Lord's Copying, informs thofe who came to his Baptifm, that there was one coming after him, n)iz. Chrift, who fhould baptize them 'with the Holy Ghoji and with Fire, Matth. iii. 2. By being baptifed with the Holy GhoJi, is meant re- ceiving him to regenerate and fan6lify our Souls, both which are typified by Water Bap- tifm. And if the Conjun6lion and be here taken exegetically, the Senfe of the Words would be this, He Jim II baptize you with the Holy Gho/l, who ■ ' for Of the HOLY SPIRIT. 145 for his illuminating, penetrating quickening and refining Influences relembles Fire, Ac- cordingly he is compared to Fire, Rev. iv. 5. And when he defcended on the Apoflles, A6lg ii. 3. There appeared unto them cloven Tongues like as of lire-, which was to denote the Power and Efficacy of the Word preached, when ths Spirit of God attends it. In John vii. 38. we find thefe Words, He that, believeth on me, as the Scripture haih faid, out of his Belly fiall flow Rivers of living Water, Our Saviour here gives us a Promife of the Spirit under the Similitude ot Water. As Water cleanfes the Body from Filth and Dirt, fo the Holy Ghoft purifies the Heart from the Pollution of Sin: and as Water cools and re- frefhes our Bodies when we are faint and vt-eary, fo the Spirit of God refrefhes and comfoits our Souls; Hence it is that the Eternal Spirit is fo frequently exhibited to us in Scripture un- der the Figure and Refemblance of Water. God calls himfelf the Fountain of living Waters, Jer. ii. 13. for whofoever drinks this Water lives for ever. The Prophet Ifaiah invites every one that thirtieth to come to the Waters, Ifa Iv. i . and {o doth our Saviour, Rev. xxi. 6.— xxii. 17. St. Raul mentions y/j/r/VW Tiiink, i Cor. x. 4.— xii. 13. This fpiritual Drink, this living Water is the common Privilege of all Believers, which makes the Evangelift add, This {pake he of the Spirit, which they that believe on him fbould receive, ver. 39. And fo faith God, ASls ii. 17. / will pour out of my Spirit vpon all Flefh. i. e. upon all the fallen Race who believe in Jefus Chrifl:. The J46 Of the HOLY SPIRIT. The Angel v/ho foretold the Birth of John the Baptifi, faith, he jhall be filled with the Holy Ghoft even from his Mother s Womb^ Luke i. 15. Elizabeth and Zacharias were both filled with the Holy Ghofly ver. 41, 67. Peter ^nz.^ filled with the Holy Ghofi, A6ls iv, 8. and Paul, A6ls xiii. 9. Stephen is defcribed as a Man jull of Faith and of the Holy Ghofly Acts vi. 5. fo likewife is BarnabaSy A6ls xi. 24. You will be ready to pbje6l, Thefe are particular and extraordinary Inftances, and they are no Rule for us to go by: Though the Apoftles and fome others had fuch plenteous and plenary Vouchfafements of the Holy Spirit, we are not to expedt the fame now. But why not? Have we not as much Need of the Holy Spirit as the Apoftles and firft Chriftians had? Is it not our Privilege upon whom the Ends of the World are come? Why then fhould we not alk for it, and expefl to receive it at God's Hands ? And I would ad- vife Perfons to be cautious of confining the Spirit to primitive Times, left they confine Heaven to primitive Times, and fo mifs of it themfelves; for indeed there is no going to Heaven without receiving the Holy Spirit. Befides, what faith the Scripture? I'he Difciples were filled with Joy and with the Holy Ghofly A6ts xiii. ^z. By the Difciples are here meant not only the Apoftles, Prophets and EvangeHfts, but alfo the whole body of Believers in general. Was it then the Privilege of the Followers. of Chrift to be filled with the Holy Ghoft in thofe Days? And is it not equally their Privilege now ? Of the HOLY SPIRIT. 147 now ? Who will undertake to prove the con- trary? they will find it a difficult, yea, infuper- able Tafk. The Apoftle Paul therefore with good Reafon exhorts the faithful Souls at Ephe- Jus to be filled with the Spirit, Eph. v. 18. He had before prayed that they might be filled with, all the Fulnefs of God, chap. iii. ver. 19. And Oh! that this Prayer and this Exhortation may- have their Accomplifliment in the Hearts of all thofe who are called Chriftians ! The fame Truth is aflerted in divers other Places of Scripture. The great Apoftle of the Gentiles faith, Gal. iv. 6. Becau/e ye are SonSy God hath fent forth the Spirit of his Son into your Hearts, crying, Ahba, Father » To which add, Rom. viii. 15. Te ha've received the Spirit of Adoption, 'whereby ive cry, Abba, Father. All real Chriftians are Sons of God, both by Rege- neration and Adoption; and as natural Children have Freedom and Familiarity with their Pa- rents, fo the Children of God have free Accefs to and clofe Communion with their heavenly Father. For this Purpofe God fends forth the Spirit of his Son into their Hearts, not calling, or faying, but (as Luther obferves) crying, Abba, Father; for when they pray, they cry unto God, Luke xviii. 7. Pfal. Ixxvii. i.— Ixxxviii. I. a Spirit of Grace and Supplication is poured out upon them. They find Enlarge- ment of Heart, Liberty of Speech, and a Power freely to lay open their minds to God.. The Word Abba denotes that Love and Affeftion, as well as that Simplicity and godly Sincerity wherewith >4^ Of the HOLY SPIRIT. wherewith the true Saints of God approach his Throne J therefore we find our Saviour addref- ling God the Father in this familiar and pathe- tic Language, jii^ifa. Father, all Things are fojfible unto thee, Mark xiv. 36. The indwelling of the Spirit is again men- tioned, I Cor. iii 16. Know ye not that ye are the Temple of God,^ and that the Spirit of God dwelleth in you? And chap. vi. ver. 19. What, know ye not that your Body is the Temple of the Holy Ghofi which is in you, 'which ye have oj God, and ye are not your cwnf Thefe Interrogato- ries are equivalent to pofitive Aflertions, and teach us, that the Hearts of Believers are the Temples of the Holy Ghofl. This the fame divine Author direftly affirms, 2 Cor. vi. 16. Te are the Temple of the living God-, as God hath Jaid', I will dwell in them, and walk in them. I will inhabit in them. Which expreffion Ipeci- lies the intimate Union and Communion there is between God and his People, their Hearts are his Habitation, and there he refides as in his holy Temple. And I take the Word dwell to admonifh us of God's perpetual abiding with his People: He doth not turn in for a INight or a Day, as a way-faring Man, but when he once enters into their Hearts, there he abides for ever. Their Hearts are his Home. This Text hath of old been made ufe of to prove and eftablifh our Do6lrine. It was quoted by Ignatius the Martyr, in his Exami- nation before Trajan, the Emperor. Trajan faid ' Who is Theophorus ?' Ignatius anfwere^, *He Of the HOLY SPIRIT. 149 * He that hath Chrift in his Breaft.'— And a little after the Emperor faid, ' Have you there- * fore in you him that was crucified?' Ignatius anfwered, ' Yes: For it is written, I will dwell * in them, and walk in them.* Whereupon Trajan pronounced Sentence of Death upon him, and ordered him to be torn to Pieces by wild Beads. I think proper to mention this, that none may take part with Trajan in con- demning the Generation of the Righteous, in perfecuting thofe who have Chrift in their Breaft, and bear in them Jefus that was cru- cified. For how ready are fome People to tear others in Pieces, for no other Reafon but this, becaufe they acknowledge they have the Spirit of God dweUing in them? And yet we fee upon what ample Teftimony this Do6lrine depends J it is fo clear from the Scriptures, and our own Articles and Homilies, that none but thofe who are wilfully blind can avoid ;i live in no fecret Sin? Doft thou indulge in no unclean Thought? Art thou as careful to avoid finning againft God in private, as if the v^hole ¥/orld faw thee? In lliort, haft thou an inward and irreconcileable hatred of all Sin, , and an eager panting, hungring and thirfting ^fter all Degrees of Holinefs? Do not labour to Ihift off thele Queftions; let them ftrike near your Heart, and convince you of your Unholinefs and Unlikenefs to God. Why fhould you deceive yourielf ? If you have the Spirit of Chrift in you, you \y\\\ feel the Bent and Biafs of your Soul carrying you to the higheft Meafures of Puritv and Sane- tification ; a faithful Man " hath white Hands *' and a clean Soul, fit to lodge God in ; " all the Rooms whereof are fet apart for his " Holinefs*." Is your Soul thus dedicated to God? And are your Words and Anions conformable thereto? Do you avoid all idle and frothy Converfation ? Is your Speech with Grace ieafoned with Salt? Doth no corrupt Commu- nication proceed out of your Mouth, but that which is Good to the ufe of edifying ? Do you put off all foolifli talking and jefling which are not convenient? And is it your Delight to talk of God and his dear Son Jefus Chrift? Do you feel your heart warmed by holy Confer- ence and heavenly Meditation? Be diligent likewife to adorn the D06I: rine of God our Sa- viour Bifhop Hair^ Charadler of a faithful Man-. Of t!ie HOLY SPIRIT. 155 viour in all things. Be fwift to hear, flow to fpeak and flow to wrath. Let your Moderation be known to all Men. Love all who love Chrift without refpe6l of Pcrfons or Diflinc- tion of Parties. Be ready to forgive Injuries and bear Offences. Labour after that Charity which is not eafily provoked. Walk in the Spirit, and ye fliall not fulfd the Lufts of the Flelh. Sa?iBify the Lord God in your Heart, having a good Confcience, that whereas they fpeak Evil of you as of Evil-doers , they may be afhamed who faljely accuje your good Converfation in Chrijf I Peter, iii. i-^, 16. Alas ! how doth the Caufe of Chrifl: fuffer through the vain, and trifling Behaviour of the Profeflbrs of his Gofpel! How many talk of the Spirit of God, and y^t live in the Spirit of the World, in the Pomp and Pride of Life, and in the Indul- gence of the Flefli? Some People's Religion is made up of Mirth and Jelling; they are light and trifling upon ail Occafions, and difcover nothing fo much as a talkative Tongue, and an airy ridiculous Turn of Mind. Such Per- fons may afk themfelves, does this Difcourfe, this Behaviour become one who is to a6l ac- cording to the Infpiration of the Divine Spi - rit ? The very Thoughts of the Prefence of God within us would condemn many of our allowed Ways of fpeaf^ing and a6ting, or elfe baffle all our Pretenfions to Chrlllianity. Who hath more Reafon to be afraid of acting below his Dignity than he whofe Soul is the Tem- ple of the Holy Ghoft? Certainly none ought more carefully to watch over their Condu6f, N 2 thaa 1^6 Of the HOLY S P I R I T. than they who are to live arid a6l according tq the Dictates and Motions of the Spirit of God. The Senfe therefore of this divine Inhabitant in us fhould be a Motive to univerfal HoUnefs and undifTembled Piety. We are alfo to be re- minded, that by our idle Words and vain fool- ifh A6lions we grieve the Spirit, Eph. iv. 30. and caufe him to withdraw from us, and leave US in the Darknefs and Mifery of our Nature. God feldom or ever forfakes his People, unlefs they firft forfake him, as David faith to his Son Sohmon, if thou forfake him^ he 'will cafi thee off for ever, i Chron. xxviii. 9. Souls firft forfake God by fome inward or outward Sin, and then he forfakes them ; and fo they fall into Doubts and Darknefs, and are often at the Point of Defpair. What a dreadful Thing is it to be deferted by the Spirit of God! They who have felt the Mifery of fuch Defer tions, know that no Pains are like thofe Pains, no Sorrows like thofe Sorrows. As when God fpeaks Peace, who can trouble? So when God troubles, none can fpeak Peace. Watch therefore, and ftrive againft Sin, and avoid every thing that may difpleafe God, or caufe his Holy Spirit to de- part from you. To conclude J have you the Spirit of God in you ? Then wait in Expectation of future Glory. The Holy Spirit is the Seal whereby ye are fealed unto the Day of RedemptioHy Eph. iv. 30. What God y^^/i he appropriates for his own, and it cannot be alienated from him. Hath God then fealed you with that Holy Spirit of Promife? Then he hath made you his own, you are his in Of the HOLY SPIRIT, S57 in an eternal and inviolable Covenant; and al- though the Mountains depart, and the Hills be removed, yet my Kificine/s Jhall not depart from thee, neither f}:all the Covenant of my Peace be re- moved, faith the Lord, that hath Mercy on thee, Ifa. liv. 10. The Spirit of God is alfo called the Earnefi of our Inheritance, Eph. i. 14. God hath given his Children many great and precious Promifes, but left that fliould not fuf- iice, left they fhould diftrull his Goodnefs or queftion his Faithfulnefs, he gives them an Earneft of the purchafed PofTeffion. An Earn- eft is Part of the Eftate, and a Security of the Conveyance of it. Hath God therefore given 7is the Earneft of the Spirit in our Hearts? As certainly as we have the Spirit of God dwelling in us here, we fhall dwell vv^ith God in Hea- ven hereafter. If we have the Earnefi, we can- not mifs of the Inheritance. Lajily, the Spi- rit is a Witnefs, i John v. 6. it is the Spirit that beareth Witnefs, And what doth he bear witnefs to? The Apoftle Paul tells ns, the Spirit beareth ivitnefs with cur Spirit, that we are the Children of God, Rom. viii. 16. The Spirit is infallible, and his Teftiomny is to be depended upon. His Evidence is clear and con- vincing, fo that they to whom he witneiTeth, cannot pofiibly doubt of their being Children of God. Their Faith and Hope are built upon the Teftimony of the divine Spirit. And how is it poflible they fliould doubt their being Chil- dren of God, when God by the inward Witnefs of his Spirit tells them they are? Hence they draw near to God in full Afjurajice oj Faith, as the 158 Of the HOLY SPIRIT. the Apoftle fpeaks, Heb x. 22. they are fure that God is their Father, that Chrifl is their Saviour; they are fure their Sins are forgiven, and that they are at Peace with God; they are as fure of going to Heaven as if they were there ah'eady. This is a Part of Experimental Reli- gion which Defpi/ers will 'not believe though a Man who hath experienced the Truth thereof declare it unto them^ A<5ls xiii. 41. " World- " lings (faith Bifhop Davenant) will not be- *' lieve that fuch a full Aflurance of Faith is " impreffed upon the Hearts of Believers ; but " the Pious who continue ftedfail in the Gof- '* pel experience it." II. The Illumination of the Spirit is necef- fary to a right and faving Knowledge of the holy Scriptures ; I fay, a faving Knowledge of the holy Scriptures, becaufe Men may have a notional Acquaintance with them, a fpeculative Knowledge of them, and yet not be in a State of Salvation. This Knowledge is not fufficient to bring them to Heaven. A competent Skill in Grammar, Hiftory and Criticifm vvill give Men an infight into the Letter of Scripture, but to fee the true Light, and feel the faving Power thereof an internal Operation of the Spi- rit is required; and without this no Man can underftand the Scripture to any faving Purpofe. *The Jiatural Man (laith the Apoftle) receiveth not the Things of the Spirit of God., i Cor. ii. 14. A Perfon can no more difcern Spiritual and Divine Things without the teaching and Illumination of Of the HOLY SPIRIT. i^g of the Divine Spirit, than a Man without Eyes can behold the Sun. In the Fall of Man all his Faculties were vitiated and debafed; amongft the reft his Underftanding was darkened and his Judgment corrupted: Hence he is rendered incapable of beholding fpiritual Objedts, and forming a right Judgment concerning them. He remains in grofs Ignorance of the Things of God and Religion, till the Holy Spirit darts an heavenly Beam into his Soul, and fills him with a divine Light : For it is the Spirit which fearchcth all Things, yea, the ^eej? Things of God, and revealeth them unto us, ver. lo. in fuch a Manner and Meafure as is neceiTary to our eternal Salvation. We cannot know thefe divine Depths any farther than the Holy Ghoft, reveals .them unto us. In the fecond Part of the Homily of the In- formation of certain Places of Scripture, the People are thus inftrucled, *' If ye will be pro- " fitable Hearers and Readers of the holy Scrip- " tures, ye muft firft deny yourfelves, and keep " under your carnal fenjh taken by the out'ward " Words, and fearch the inward meaning-. Rea < " {o\\ muft give Place to God's Holy Spirit; " you muft fubmit your worldly Wifdom and " Judgment unto his divine Wifdom and Judg- " ment." How would that Expreffion, " Keep *' under your carnal fenfes, taken by the cutnuard *' Word's,^'' be laughed at, if it was not found in one of our own Homilies ! And how difagreeablc to fome People is the Do6frine of an outward and inward meaning in Scripture; Yet this Homily makes exprefs mention of both thefe, and ex- horts j6o Of the HOLY SPIRIT. horts the People to fearch into the inward Meaning of Scripture, and to fubrait their Rea- fon to God's Holy Spirit. The Homily entitled, A fruitful Exhorta- tion to the Reading and Knowledge of Holy Scrip- ture, hath this Paflage : " The Words of Ho- ' ly Scripture be called Words of everlafting ' Life, for they be God's Indrument ordained ' for the fame Purpofe. They have Power to* ' turn through God's Promile, and they be * effectual through God's Affiflance; and be- ' ing received in a faithful Heart, they have ' ever an heavenly fpiritual Working in them." To which add the Conclufion of the Homily for Whitfunday-y " He that is the Lord of Hea- " ven and Earth of his great Mercy fo work in *' all Men's Hearts, by the mighty Power of " the Holy Ghoft, that the comfortable Gof- ** pel of his Son Chrift may be truly preached, " truly received, and truly followed in all pla- " ces". The comfortable Gofpel of Chrifl: can- not be truly preached without the mighty Pow- er of the Holy Ghoft. Preachers who have not the Holy Ghoft are no Minifters of Chrift. They who have the Holy Spirit attending their Miniftry, fpeak not with the enticing Words which Man's Wifdom teacheth, but which the Holy Ghoft teacheth. When they are thus influenced and infpir'd, their Word is in Power, and in the Holy Ghoft, and 'in much Aflurance. The Holy Spirit warms their Heart, and they feel what they fay : Their ** Expreffions are afFecliona]|e and cordial, as " proceeding from the Heart, and an experi- *' mental Of the HOLY SPIRIT. i6t " mental . Acquaintance with thofe Truths *' which they deUver. 'Tis a hard Matter to " afte61 others, with what we are not firft af- " felted ourfclves. . 'Tis faidof John the Bap- *' tift, that he was a burning and a Jlnning *' Light . This is to fpeak in the Evidence *' and Demonfliaiion ot the Spirit and *' Power.*" The Homily of reading the Holy Scripture fays, " in reading of God's Word he not al- " ways mofl: profiteth that is mofl ready in turn- *' ing of the Boojc, gr in faying of it without *' Book, but he that is moft turned i«to it, that *' is moft infpired with .the Holy Ghoft, *' moft in his Heart and Life altered and chang- *' ed into that Thing which he readeth." 'Tis not he that is moft clear in his Ideas, moft accu- rate in his Conceptions, or moft refined in his Speculations, nor hevvhofe Head is moft phi- lofophically or geometrically turned, that is the moft profitable Reader of Holy Scripture j but he who is moft infpired with the HolVj.Ghoft, and whole Heart and Life are moft Qhang;Qcl into that which he readeth. Without the lufpira- tion of the Holy Ghoft all our^uman Wil- dom and Science will no more enahle us faving- ly to underftand the Scriptures than to create a new World. " Man's human and worldly *' Wifdom or Science (as faith the fime Homi- " ly) is not needful to the underftanding of *' Scripture, but the Revelation of the Holv O "Ghoft Biftiop Wv.hvis's Gift cf Preaching. i62 Of the HOLY SPIRIT. " Ghoft who infpireth the true Meanhig un- *' to them that with HumiUty and Diligence " fearch therefore." Now, do you think our Reformers were Enthufiafts? Why then are you ready to call thofe Enthufiafts who fpeak of the Jnfpiration of the Holy Ghoft ? How do you expe6l to underftand the Scriptures ? You are here taught, that 'tis not all your Skill in Arts and Sciences will help you to a right Un- derftanding thereof; but 'tis the Revelation of the Holy Ghoft, and his Infpiration, that muft advance you to this high Attainment. And note by Infpiration here we do not mean any Power to write a new Scripture, but only to un- derftand the antient Writings of the Old and New Teftament aright to all Intents and Pur- pofes of Salvation. This is what our Church prays for in the Collefl for the fecond Sunday in Advent ; " Blefled Lord, who haft caufed all ,*' Holy Scriptures to be written tor our Learn- " ing, grant that we may in fuch wife hear " them, read, mark, learn, and inwardly digeft " them, that by Patience and Comfort of thy " holy Word we may embrace and ever hold " faft the blefled hope of everlafting Life, which " thou haft given us in our Saviour Jefus *^ Chrift." And have we not all Reafon to join in fuch a Prayer ? The Scriptures are very clear and exprefs in this Particular. Thus faith the holy Pfalmift, Open thou mine Eyes, that I may behold wonderous things out of thy Law. cxix. i8. The infpired Author, from the Senfe of the Weaknefs of his own Underftanding, and the Sublimity of di- vine Of the HOLY SPIRIT. i6j vine Myfteries, breaks out into this devout Pe- tition. He prays God to open his Eyes, that lie might behold the Wonders of the divine Book; implying, that without this heavenly Il- lumination he could not underftand it. The Cafe is the fame with us, unlefs the Spirit of Grace enlightens our dark Minds we cannot fav- ingly difcern the Myfteries of the Kingdom of God. The fame divine Writer fpeaks to the fame Purpofe, ver. 12. Blejfed art thou O Lordy teach me thy Statutes ; where we fee the holy Man of God firft bleffes the Lord for paft and pre- fent Manifeftations of his Grace, and then prays for further Revelations and Difcoveries, teach me thy Statutes ; /. e. give me the inward Teach- ing of thy Spirit, whereby I may have a clear View of the Do6lrines, Precepts, and Privileges contained in thy holy Word. And this Peti- tion is repeated ver. 26, -^3, 64, 68, 124, 135, which fliews how earneft the Pfalmift was in this his Requeft. And when we have a Senfe of the Need of this divine Teaching, we (hall be ceafelefs and importunate in our Supplica- tions to God, that he would afford us the Gui- dance of his infallible Spirit to condu(St: us in all our faCred Refcarches. We are informed in Luke xxiv. 45. that our Saviour opened the Under/landing of his Difciples that they might iinderftand the Scriptures ; which fliews us that they could not have underftood them, unlefs the blefled Jefus had thus opened their Underftanding. Now then it may be aiked, can we underftand the Scriptures with- out having our Underftanding oper^d in the O >2 fame ID4 Of the HOLY SPIRIT. fame Manner? Have we not as much need of this fpiritual Illumination as the Apo^Hes had? Or do we think we can underftand the Scriptures without it, though they could not ? If Men are thus conceited of their own Wiidoni and Abilities, may not God juilly leave them to the Guidance of their natural Intelle6ls, to walk on in the Darknefs of their own Hearts to Black- nefs of Darknefs for ever ? How earneftly there- fore fhould we call upon God to do the fame Thing in our Hearts, which he did in the Hearts of his Difciples ? For otherwife we fhall never underfland the Scriptures to any faving Purpofe. The Time when our Lord Jefus thus opened their Underftanding, is remarkable : For Jir/I^ they had before this been ferit out to preach;* they mull then therefore have had fome Know- ledge of Chrift and his Offices ; yet now after his Relurre(5lion the bleifed Jefus opens their Under- Jlanding^ i. e. gives them a freih Difplay of his Grace and Mediatorfhip. The moil aged Mi « niftefs, the moll advanced Believers receive an Augmentation of fpiritual Light and Wifdom. All our Know?^ge is finite, and fo is capable of perpetual Addition and Increafe. Secohdly ^th\^ Opening of their Underilanding was before the plenary EfFufion of the Holy Ghbfl on the Day of Pen feco/} J Adis ii. and therefore cannot mean any extraordinary Donation of the Spirit peculiar to the Apoftles only, but mufl fignify fuch a Communication thereof as all experi- enced Chriftians are endowed with. Accord- ■ .1. . -. i i . -i * * I,uke ix. I. 2. Of the HOLY SPIRIT. 165 ingly, when it is faid the Lord cpeiicd Lydtas Heart, A(5i:s xvi. 14. the very fame Greek Word is there ufed, v/hich the divine Evangehft here makes ufe of. When Lydias Heart was opened, Ihe attended to the Things which were Tpoken by Paul, and God opened her Heart for this very End and Purpofe. Had not the Lord opened her Heart, fhe would have remained in Blind nefs and Ignorance for ever. And till the fame gracious Lord, opens our Hearts, as he did faithful Lydia's^ we fliall never favingly attend to Things eternal and divine. The Apoftle Paul prays for the Ephefians, that the Eyes of their JJndtj-jiandiirg might he enlightened^ Eph. i. 18. and Chap. v. ver. 8. faith lie, 7e were Jometinje T)arknefs but now are ye Light in the Lord.. Darknefs and Light are ab- flracl Terras and fo denote to us the extreme Mifery of a natural and the extreme Felicity of a regenerate State. They alfo acquaint us with the diametrical Oppofition of thefe two States. Chiift is called the Light of the Gen- tiles, Ifa. xlii. 6. xlix. 6. Luke ii. 32. A 61s xiii. 47. He calls himfelf the Light of the WorUU John viii. 12. ix. 5. He was fent to vpen the blind Eyes^ Ifa xlii. 7. ^0 give Light to them that fit in Darkfiefs, Luke i. 79. and recovering of Sight to the Blind, Luke iv. 1 8. So the Apol- tle Paul was fent to the Gentiles to open their Eyes^ and to turn them from Lnrknels to Light, Ads xxvi. 18. And 2 Cor. iv. 6. faith he, God ivho commanded Light to J}:ine out oj Darknefs, hath JlAncd in our Hearts. AH which I alledgc (and much moie n:ight be alledged.^ to fncw p 3 the i66 Of the HOLY SPIR I T. the total Darknefs of Men in their natural Condition and the abfokite Neceflity of the enlightening Grace of God. Experience is the Mother of all knowledge, natural and fpiritual, and this Do6lrine is con- firmed by the Experience of all Saints. The Scriptures are full of Inflances of a divine Light and Power attending the Word. When St. Paul was converted, the Light that fhined round about him was but an Emblem of the in- ternal Irradiation of his Mind by the Holy Ghoft. When our Saviour called Simon and A?idreWj "James and 'John^ they heard, befides the outward Call of his Voice, the inward Call of his Spirit} other wife they would not have imrhediately left their Nets, the Ship, and their Father, and followed him Matt. iv. i8. 22. So like wife when the blefied Jefus called Matthew, he w^s fitting at the Receipt of Cujlom, Matt. ix. 9. getting Riches, engaged in Bufmefs, and fliaring largely in this World's Goods; and we cannot fuppofe he would have fo readily for- faken All to follow Chrift, if the Holy Spirit had not inclined him thereto. *' When the inward Call of the Spirit accompanies the outward Call of the Word, the Soul readily complies, and prefently yields Obedience to the Voice of God. Chrift ofttimes fpeaks by his Word to our Ear, and we hear not, wc ftir not} but when he fpeaks by his Spirit to our Hearts, Satan fliall not hold us down, the World fhall not keep us back, but we fliall arife and follow our Lord and Mafter.*" And * Bifliop Hall. ■ Of the HOLY' SPIRIT. 167 And when Chrifl called Zaccheus, a divine Power and Energy went along with his Words, as we may gather from the Effeft they had upon him J for he made hafte, and came down, and re- ceived hi?n joyjully^ Luke xix, 6. And fo innu- merable Inftances might be heaped together to evince this Doftrine and to fhew that the Holy Ghoft adds a vital Power and Influence to the Word, and makes it effeftual to the Illumina- tion and Converfion of Souls. Yea, I might add, every frefli Convert is an Inftance of the Truth of it; and if you are converted, you will need no further Arguments to prove it. The Application of this is eafy. Hence we learn not to lean to our own Underflandings, nor to think by our own natural Abilities, with- out the Afliftance of divine Grace, to attain a faving Knowledge of God's Word. *' Abfurd (faith a learned Bifhop of our '• Church) is the Do61:rine of the Socinians^ '* and fome others, that unregenerate Men by " a mere natural Perception, without any *• divine fuperinfufed Light, (they ,► o- t • " are the Words of Epifcopas,^ slTp'ernamr"! " and they are wicked Words) lis Potentix* *' may underftand the whole Law, fuperinfufo. -*' even all Things requifite unto f^/^f " ^'^' " Faith and Godhnefs; foolilhly ^" ' ^' " confounding, and impioudy deriding (as too *' many do in this prelent Day) the fpiritual " and divine Senfe of holy Scriptures with the ^' Grammatical Conftru6lion:|:." Many read O 4 the X Bifhop Reynolds's Sinfulncfs of Sin, :68 Of the HOLY SPIRIT. the Scriptures, yet never underfland them be- caufe they truft to their own Underftanding, in - iiead of depending upon the Teaching and In- fluence of the Holy Spirit. A Perfon can no more underftand the Scriptures favingly with- out the Iliumination of the Holy Ghoil:, than aivrari can underftand Greek or Hebrew or any 'other Language which he hath never learned. The Scriptures are all an unknown Language to an" unenlightened Heart. Learned Men of- ten think they underftand the facred Writings, becaufe thev know the literalMeanins; of the V/ord5 : Diftionaries and Lexicons are the Tu- tors and Governors', and the Letter of the Text is the higheft of their Attainments. And thus far natural Men may afpire: They may com- pafs the Grammatical Conftruftion of the Words, when yet they have no inward Expe- rience of Evan2;elical Doclrine in their Hearts. Men may be well verfed m Science and Philo- fophy, and well inftru61ed in the Languages, but unlefs they are taught, not by Critics and Commentators, but by the Spirit of God, they k?iow nothing yet as they ought to kno-w, i Cor. viii. i. A moderate Skill in the Languages is fervice- able in determining tlie true Senfe of Words, yet if Men ftop here, how far ftiort do they fall of the one Thing neeriful? They are acquainted with the Letter that killeth, but ignorant of the Sp'ii-it which giveth 'Life, 2 Cbr. iii. 6. The Veiiis yet untdken away in reading the Old T'ef- tament and the 'New, ver.' 14. A great deal of Learning in the Head with no Grace in the Heart, does freauently fill Men v/ith Pride, ■' - • • ^ blind Of the HOLY SPIRIT. i6g blind their Min4s, and harden their Hearts, and fink them into eternal Darknefs and De(b-u(flion. Never therefore take the facred Volume in. your Hand without lifting up your Heart to God: Beg of God to give you the Light of his Spirit to Ic^d you into the Light of Divine Truth. The reafon why Perfons read the Scriptures to little or no Purpofe is, .becaufe tlicy do not calLupon the Lord for a Blelling upon their Reading; they take up the Scrip- tures with as muchCareleisnefs and Indifference 'jts any other Book, neither confidering the Weaknefs and Shallownefs of their own Judg- ment, nor yet the myflerious Nature of fcrip- tural Truths : Hence the Word of God is to ijthem a dead Letter, a Book fealed, and it flrikes with no Power or Demoniiration upon their Hearts. And befides I think it is no Wonder Men fall into dangerous Errors and Herefies, if they trufl to their own natural Parts, and make the illuminating Grace of the Spirit neither the Obje6l of their Faith, nor the Subje6l of their Prayers. Does God do them any Injuflice in leaving them to their own Wifdom and Under- flandirg, feeing they place fo much Confidence therein as to acknowledge no NecefTity of a fu- pernatural and divine Illumination? Reading the Scriptures without the Light of the Spirit is but an unprofitable Exercife; it is in Effe6t reading without Eyes. We cannot underftand the infpired Writings but by the fame Spirit which indited them. The Holy Ghoff , which didlatcd them at firfl to the Apodles, muft in- terpret 170 Of the HOLY SPIRIT. terpret and explain them to us, or elfe we fhali never acquire a faving Knowledge of them. *' Wicked Men (faith Mr. Herbert) however " learned, do not know the Scriptures, becaufe " they feel them not, and becaufe they are not " underftood but with the fame Spirit that writ " them" This may feem ftrange Do6trine to a carnal Mind, and to a Perfon unacquainted with the Power of GodHnefs; but a Soul that knows by Experience what it is to be in Doubt when Salvation is at ftake, will be glad to hear of the Dire6lion of the Spirit, and will readily de- pend upon it, and heartily acquiefce in it. And indeed when we are under a due Senfe of the Weaknefs of our own Judgment, and caft our Eyes abroad on the World and obferve what innumerable Errors there are, and how many abler and wifer Heads than our own are and have been deceived, how do our Souls tremble ? What Hope could we have? Or where liiould we flee for Relief but to the Teaching and Unftion of the Eternal Spirit? This is what we are to rely upon^ this is what we are to truft to : and thofe who are under a right Appre- henfion of Things will find themfelves con- ftrained to pray to God for the Illumination and Manudu6tion of his Holy Spirit. And Prayer is the Life of Study : thofe who ftudy the Scriptures with inceffant Prayer, will not fail to be led into the True Meaning of them. They fludy beft who pray the moft. And God will certainly vouchfafe his Help to all fincere and devout Supplicants. ^J The Eyes of " our Of the HOLY SPIRIT. 17^ " our Underftanding fliall be irradiated with a " celeftial Beam, and vvc fliall feel an Inter- " nal Operation of the Spirit on our Hearts " communicating Light and Wifdom*." And how glorious is it when Souls experience this heavenly Illumination! Then, as the Apoftle fpeaks, they are brought out of Darknefs into marvellous Light : Marvellous Light indeed ; Wonderful Light ! ^ They are filled with Won- der and Aftonifhmcnt at every Thing they fee in the fpiritual World: They wonder to fee how blind they were before, they wonder to fee how enlightened they are now : They read the Scriptures as if they had never read theni be- fore, and all therein appears new, and comes with a quick, vital, comfortable Influence upon their, Hearts. Then they become fettled in all Doctrines, not by an external Speculation, but by an internal Senfation of the Goodnefs of them; they fee the fitnefs and Propriety, they tafte the Sweetnefs and Felicity of every Evan- gelical Truth : They walk with Pleafure in the Ways of God; and his Precepts, which before were burdenfome and grievous, now become perfect Freedom, Life, Liberty and ftrong Con- folation to their Hearts. III. The comfortable Influences of the Holy Ghofl: are really felt by thofe Souls to whom they are communicated. There is much wrang- ling and difputing about this Propofition; fome fay one thing and fome fay another; and yet * See Dr. Edwards on the Excellency and Perfedion of the Scriptures. if 1 Pet.Ji. 9, 172 Of the HOLY SPIRIT. yet one might juftly wonder (was it not for the Blindnefs and Corruption of human Nature) there fliould be fo much Contention about fo plain a Matter; for this Proportion feems to mc no fooner ftated but demonftratcd; for what fort of Comforts muff thofe be which cannot be Felt? They will be in Effe6t none at all; if therefore you deny the pofTibility of Feeling the Comforts of the Spirit, you do in EfFecl deny their Reality. Befide^, I might obferve, the Denial hereof is not only Unfcriptural, but alfo Unphilofophical. The Soul is the Seat of Life and Perception in Man, and by Confequence muft itfelf be endued with Senfibility and Per- ceptibility. If therefore God is pleafed to make any Impreflions of Pleafure or Comfort upon the Soul, the Soul will have a real Senfe and Perception thereof. But how Irrational as well as Irreligious is it to aflert, that the Soul is the Spring and Source of all Senfation and Percep- tion, but yet incapable of Feeling divine Joys and fpiritual Confolations ? 'Tie true indeed, Spiritual Senfation or Feeling is as different from bodily, as the Soul is from the Body, ne- verthelefs the one is as real as the other. This I doubt not I fliall make good from the Homilies and Liturgies. The third Part of the Homily on Faith is dire6lly to our Purpofe, '' if you " Feel and perceive fuch a Faith in you, rejoice ** in it, and be diligent to maintain it, and keep *' it flill in you; let it be daily increafmg, and *' more and more by well working, &c." Our Reformers we hope were good Men, and felt that Faith of which they here fpeak. If you do Of the HOLY S PI R IT. 173 do not Feel this Faith in you, you rtiould not immediately ridicule and condemn the Doftrine of Feeling Faith, but pray to God to fliew you this Truth both by an Information of the Judg- ment, and an Experience of the Heart. An hlftorical Faith may make you a Member of a Church Vifible, but nothing Icfs than a Feeling Faith in the Heart will conftitute you a Mem- ber of ChrilVs Body Myflical. And let thofe who have this Faith follow the Exhortation here given, viz. to increafe in it, and to exert it more and more by well working. The Homily for Rogation Week hath thefe Words, " if after Contrition we feel our Con- " fciences at Peace with God throusfh Remif- *^ fion of our Sins-," here is mention made of Feeling -our Confcicnces at Peace with God, which fome Men count Enthufiafm; but indeed how fliall we know we are at Peace with God, unlcfs we Feel it? Peace and all other Evan- gelical Bleflings are made knovi-n to us only by this inward Feeling, and we can no farther know our Intercll in them than as we have a FecHng Pofleflion of them. Therefore in ano- ther Place we meet with thefe Words, " God *' give us Grace (good People) to know thefe " Things and to Feel thcni in our Hearts." And oblerve what follows, " This Know!e Igc *' and Feeling is not in ourfclves, by ourfelvesit " is not poflible to come by it." What Words can be plainer? And if this. will not convince i'eople of Spiritual Feeling, what will? The Homily on Repentance thus encourageth the true Penitent, " neither let the Remcm^ brance ^74 Of the HOLY S?IRIT. " brance of thy former Life difcourage theCj' " yea, the more wicked it hath been the more *' fervent or earneft let thy Repentance or Re- " turning be, and forthwith thou flialt feel the " Ears of the Lord wide open to thy Prayers." "What Fooliflmefs do fome People think it to' talk of Feeling the Ears of the Lord wide open to our Prayers ! And yet we iee the Church holds this and the People of God experience it, and what an unfpeakable Happinefs is it for thofe vAio do feel it 1 This Expreilion of Feeling the Ears of the Lord wide open to our Prayers, is to be underftood Metonymically, viz. with regard to the Effe6t, and fo it denotes our re- ceiving thofe Comforts and enjoying that Peace and Pleafurc which God confers in Confequence of his hearing our Prayers, and in Anfwer to them. And then is fulfilled that Promife in Ifaiah, Before they call, I will anfwer, and while they are yet (peaking, I will hear, " Sometimes " (faith Billiop Wilkins) a Man fliall Feel his " Heart more warm, his Defires more vigorous, *' and his ExprefTions more copious and ready, •' And in this Cafe hefhouldnot fuffer himfelf *' to be ftraitned or confined with any old Form; " but may expatiate more freely, according as " he finds his inward Enlargements*." Thefe inward Comforts and Enlargements are not al- ways infallible Proofs, that God will grant the , particular Thing we then requeft. The con- trary might be fliewed in feveral Inflances. The truth is, thefe Confolations are Tokens of God's Love in general, and Earn efts in parti- cular, * Bilhop Wilkms's Gift of Prayer, Of the HOLY SPIRIT. 175 cular, that he will either grant what we then alk or fomething better. Ill the Ordering of Deacons the Queftion is afked, " Do you truft that you are inwardly ** moved by the Holy Ghoft to take upon " you this Office and Miniflration, &c." Now unlefs a Perfon feels this inward Motion, how can he tell whether he hath it or not? And if he cannot, he anfwers this Queftion at a venture, and fo perhaps may tell a dire6l Falfhood; and. then hear what Bifhop Burnet fays, " If any *' Man fays I truft fo, that yet knows nothing *' of any fuch Motion, and can give no Account *^ of it, he lies to the Holy Ghoft; and makes " his firft approach to the Altar with a Lie in *' his Mouth i and that not to Man, but to God." And pleafe to hear how this learn- ed Divine afterwards explains this Queftion. ' The true Meaning of it muft be refolved ' thus; the Motives that ought to determine a ' Man to dedicate himfelf to the Miniftering * in the Church, are a Zeal for promoting the ' Glory of God, for raifing the Honour of the ' Chriftian Religion, for the making it to be ' better underftood, and more fubmitted to. ' He that loves it, and feels the Excellency of ' it in himfelf, that has a Due Senfe of God's ' Goodnefs in it to Mankind, and that is en- ' tirely pofTelTcd with that, will feel a Zeal ' within himfelf for communicating that to ' others."* We fee here the Bifhop holds with fpiritual Feeling, and mentions thofe Motives and * Bifhop Burnet's Raftoral Sermon. lyS Of the HOLY SPIRIT. and Difpofitidns which every one ousjht to feel in himfelf, who anfwers the Qucfiion in the AfRrmative. In the Coll eel for the Sunday after Aicendon Day the Church prays, " fend to us thine Holy *' Ghofb to comfort us/' and in the next Col- left, " evermore to rejoice in his holy Com- ••^ forts." Hovv^ can v/e rejoice in his Comforts unlefs we feel them? Accordingly in the Vifita- tion of the Sick, it is faid, " The Almighty *' Lord make thee know and feel, that there is *' none other Name given to Man in whom *^ and through whom |hou mayeft receive *' Health and Salvation, but only the Name of ** our Lord Jefas Chrift." 'Here the Minifter prays that the Sick Perfon niay not only ktiiow by a Conviclion of the. Underfbanding, but alfo Feel by an inward Senfibility of the Heart, that Jefub is the only Saviour. I once in Difcourfs with a Man, produced this Paffage; he artfully replied, that know and feel were fynonymous Terms, and fo concluded, that Feeling was no more than knowing. But tho' Feeling is one Ibrt of Knowled'je, does it follow that all Know- ledge is Feeling, or that knowing and Feeling are the fame Thing? The Truth is, this was the only plaufible Evafion this Artift could poflibly make.. But what will this Artifice avail him in the following Citation? " The godly *' Confideration of Predeftination, and our " Eleftion in Chrill is full of fvveet, pleafant ** and unfpeakablc Comfort to godly Pcrions, '' and fuch as feel in themfelves the Work- " ing of t!:e Spirit of Chrifl, mortifying the '' Works 0/ f^^ HO LY SPIRIT. 177 '' Works of the Fle{h."J How will tliis Perfon or any other do to fynonymize away the Word Feel here, feeing there is no other Word to refolve or incorporate it into! And fince here is mention of fweet, pleafant and unfpeakable Comfort ; if this is not to be truly and really felt, it is time to afk what is, or what may be Felt? This therefore is a full Eviftion that the Church holds the Do6lrine of fpiritual Feeling-, and if you abfolutcly deny, that the Comforts of the Holy Spirit are to be felt, you reje6l the Homilies, Articles and Liturgies of the Church of England all at once. I would afk then, are they , Members or Minifters of the Church of England^ who fay that the Comforts of the Holy Ghoft cannot be felt? But what faith the Scripture? St. Paul writ- ing to the Romans^ prays, that the God of Hope would Jill them ivith all Joy and Peace in be- lieving^ ch. XV. ver. 13. But could they be thus filled, and not feel it? And becaufe thefe divine Confolations are Earnefts of future Glory, and fo increafe the Believer's Hope, the Apoftle adds, that ye may abound in Hope thro the Power of the Holy Ghoji . An abundance of Hope ac- companies and follows thefe gracious Manifeft- ations. Jt is further oblervable, the Apoftle here mentions '^Joy and Peace as diftinct Things; for oftentimes Perfons have great Meafures of y^)', who yet have no iolid Peace when thofc Joys are gone off; and on the other hand, many truly Chriltian Souls walk in a conftant abiding Peace, who yet are not tranfported with Rap- tures and Extafies. P_j The ijB , Of the HOLY SPIRIT. The fame infpircd Writer reckons Joy and' Peace among the Fruits of the Spirit, Gal. v. 22, and in Phil. iv. 7. he mentions a Pedce of God which pajfeth all Underfianding, He reminds the 'J'heJfalofuanSy that they receive the Word in much AffiiBion^ with Joy of the Holy GhoJl-, i ThelT. L 6. Although they had much outward Af- jiiBlon and Perfecution, yet they had much in- ward Joy from the Holy Spirit j and they Felt their Joy as truly and really as they did their Afili6lion. When our Hearts are full of Sorrow and Vexation, ^o we not really feel it \ Have we not as deep a Senfe and Perception thereof, as of any bodily Pain whatfoever ? Will it not therefore follow, by the Rule of Contraries, if our Souls are full of fpiritual Joy and Comfortj that we mufl feel that alfo ? Is not one of theic as realonable as the other ? And may you not upon the fame Principle that you reje6t one, reje6f both ? But if you allow the one, you muft allow the other alfo. Our Saviour faith to his Difciples 5 Tour Heart jloall rejoice and your Joy no Man taketh from you^ John xvi. 22. All bodily Goods and external Goods, Men may take from us ; but the Joys of the Spirit neither Men nor De- vils may deprive us of. Our Lord mentions a Fulnefs of Joy ^ John xv. 11. xvi. 24. xvii. 13. So St. Paul fpeaks of being filled with Joy and Comfort y 2 Tim. i. 4. 2 Cor. vii. 4. And it would be endiefs to brin? all the Texts that o fpeak of fpiritual Joy and Solace. You may think perhaps this Fulnefs of Joy was pecuhar to the Apoftles and Primitive Chriilians : I would Of the HOLY SPIRIT. ^79 would liave you therefore take notice, the Apoitle fpeaks of Believers as rejoicing with Joy iwfpeakable and full of Glory ^ i Pet. i. 8. And faith the Evan^elill: John, Thefe Things write we unto you, that your Joy may be full ^ i John i. 4. which may convince us, that this Fulnefs of Joy is the Priviledge of all Chriftians in geneial. As carnal and fenfual Pleafures and Gratificati- ons are really felt by carnal Men, lo are fpiritual Delights by thofe that are fpiritual j only with this Difference, as the Soul is fuperior to the Body, fo thefe Enjoyments are more exquifite and refined than thofe. The Pfalmift David fpeaks, I will run the V/ay of thy Commandment I, when thou fialt enlarge my Heart. Pfal. cxix. 52. The holy Man was ftrait- encd and contraimc 'rinie how grofsly miltaken they arc who pretend to fay that there is no mcntiuii of Imputed RiohteoufneG in Scripture. Q_ have jg4 Of CHRIST'S RIGHTEOUSNESS have it of the Free Grace of God in Christ. This Righteoufriefs is ours, not by Infufion, nor by Inheiion, but by Imputation. God does not account us righteous in ourfelves, or, " for " our own Works or Defervings," as it follows afterwards, but " for the Merit of our Lord and Saviour Jefus Chrift, by Faith." We have no Righteoufnefs of our own, but the Righteoufnefs of Chrifl is imputed to us, and God accounts us righteous in Him. We know of no Righteoufnefs but the Righteoufnefs of Faith. We trufb in no other Righteoufnefs for Salvation, but the Righteoufnefs of the Media- tor, which is imputed to us by God, and ap- prehended by Faith. The Judgment of God is according to Truth : God therefore does not account us Righteous in ourfelves, (for this would not be True) but he accounts us Righ- teous in the Righteoufnefs of our Lord and Saviour Jefus Chrifl, as faith the Scripture, we are mads the Righteoufnefs of God in Him, 2 Cor. V. 21. Further, here is an Obje6lion obviated, for whereas fome are ready to alk, if we have Re- miffion of Sins by the Death and fufferings of Chriil, what need have we of the Imputa- tion of his A61ive Obedience unto us ? Or othervvife, if we arc juftified by his Active Obedience, v^^hat occaiion have vve for his Pafiive? Our judicious Reformers here teach us that Chrift's Aftive and Paflive Obedience both go together, and ought never to be fepa- rated. If you feparate thefe, one from the other, you run yourfelf into endlefs Error and IMPUTE D. 195 and Confufion ; always therefore remember to take them both together, and never attempt to put afunder what God hath johied together. And may the Son of God write thcie two Evangelical Truths in all our Hearts, '' He " Jor us paid our Ranfom by his Death : He " for us fulfilled the Law in his Life : So *' that now in Him, and by Him, every True *' Chriftian Man may be called a Fulfillcr of the *' Law, forafmuch as that which their Infirmi- *' ty lacked, Chrift's Juftice hath fupplied." I think I fliould not do well in paffing over a particular PafTage in our Common Prayer, which by many is little taken notice of, tho' it clearly contains this Do£lrine : You will find it in the Communion Service ; the Words are thefe, " We do 72ot prefume to come to this ** thy Table trufting in our own Rightecufnefs, ** but in thy manifold and great Mercies," Now, \i we do not truft in our own Right ccif- nefsy we muft truft in Chrift's ; for there is no Medium; and you will not (I fuppofe) venture to affirm w^e may come before God without any Righteoufnefs at all ; yet we have no Righteoufnefs of our own wherein to appear before the Moft High ; where then fliould we have Righteoufnefs, but in Chrift ? This we pofTcfs by Faith, and fo (as the Apoille fpeaks) "we have great Boldnefs and free Accefs to God with Confidence by the Faith of Hi7n, Some think to compromife the Matter by joining our own Righteoufnefs and Chrifl's together ; and ioi the Prayer of the Papi/i juft anfwers their purpofe: ** Lord Jefu, join, I pray Thee, viy ^ CL2 :' Righ- ig6 Of CHRIST'S RIGHTEOUSNESS . " Righteoufnefs with all that Thou haft done " and fufFer'd out of thy great Love and Obe- " dience/' Now, fliould you like to make ufe of fuch a Prayer as this ? And yet it ex- a6lly fuits your Cafe, if you join your own Righteoufnefs with Chrift's in the Affair of Salvation. Remember therefore, as often as you receive the Lord's Supper in the Eftab- lifh'd Church, you renounce your own Righ- teoufnefs, and truft in Chrift's ; otherwife, you are an Hypocrite, an unworthy Commu- nicant, a Mocker of God ; ' and you eat and drink 'Judgment^ to your f elf , The Scriptures are full of this Do6f rine ; for therein is the Righteoufnefs of GOD revealed from Faith to Faith ^ Rom. i. 17. It fhines both in the Old Teftament, and in the New. We fliall at prefent confine ourfelves chiefly to the latter. And no where in Scripture is the Imputation of Chrift's Righteoufnefs more clearly fet before us than in Rom. iii. 21, 22. But now the Righteoufnefs of God without the Law is manijefled, being wit7iejftd by the haw and the Prophets ; eveji the Right eoufiiefs oj God, which is by Faith of Jefus Chrift wito alf and upon all them that believe — Obferve here firft, the Righteoufnefs of Chrift is twice called the Righteoufnefs of God, and that for thefe two Reafons 5 firft, becaufe it is 1 Cor. xi. 29. God's IMPUTED. 197 God's ftated Method of juflifying finiiers by imputing it to them: All who are juftified are juftified by Chrifl's Righteoufnels. This is the onlv V/ay of Juftification and Salvation^ and without this Rightcoufnefs no Soul ever was, no Soul ever will be juftified before God. Secondly, Chrift is God, John i. i. God over All blejfed for ever^ Rom. ix. 5. and therefore his Righteoufnefs is truly and properly the Righteoufnels of God, lo called by way of Emi- nence, and in Contra-diftin<5lion from, and in Oppofition to all Creature-righteoufnefs what- foever. And this I take to be the Principal Reafon why Saint Paul fo much delights to call Chrift's Righteoufnefs the Righteoufnefs of God.* Secondly, this Righteoufnefs is faid to be without the Law, the Righteoufnefs of God without the Law is manifefied — We muft never attempt to mix our own Legal Righteoufnefs and Ch rift's Righteoufnefs together, for this is in Effect mingling Light and Darknefs. We muft therefore always keep thefe feperate, as the Greek Word juftly informs us. And indeed the Righteoufnefs of Chrift is fo Pcrfe6l and Complete in itfelf, that it ftandeth in no Need of the Addition of our Legal Obedience to it, either before, at, or aher our Juftification. Thirdly, this Righteoufnefs is witneffed by the Law and the Prophets. — Thus faith Mofes, he (Abraham) believed in the Lord; and he count- ed it to him for Righteoufnefs , Gen. xv. 6. And * See Rom. i. 17. — x. 3. Phil. iii. 9. the igS Of CHRISTS's RIGHTEOUSNESS the Prophets bear Ample Teftlmony to this Truth ; thus Ifaiah, furely^ jhall one fay. In the Lord have I righteoufnefs and ftrength, xlv. 24. —And again, xlvi. 12, 13. Hearken unto me, ye fiout-heartea, that are Jar from righteoufnefs^ I bririg near my righteoufnefs : It fhall not be far off, and my Salvation fiall not tarty — And liii. i\. by his Knowledge fall my righteous fer- vant jufiify many — So alio Jer. xxiii. 5, 6, I will raife unto David a righteous branch — and this is the name whereby he fjall be called the Lord our Righteousness. And Ch, xxxiii. 15, 16, / will caufe the branch of righteoufnefs to grow up unto David fhe fiall be called, 7he Lord our righteoufnefs. So alfo the Pfal- mift defcribing a citizen of Chrill's Spiritual Kingdom faith, he fhall receive the Bleffing from the Lord, and righteoufnefs from the God of his Salvation, xxiv. 5. And the fame Divine Writer declares that he preached the Doftrine of Christ's righteoufnefs in the Great Congrega^ tion, Pfal. xl. 9, 10. and Ethan the Ezrahite fpeaking of the People of God faith, In thy Name fall they rejoice all the Day: And in thy righteoufnefs fhall they be exalted, Pf. Ixxxix. 16. The Prophet Daniel bears as Clear a Teft- imony to this Do6lrine as any of them ; 5^- venty IVeeks ar^ deter Tnined upon thy People, and up- on thy Holy Qtty, to finif the Tfranfgreffion and to make an Kiid of Sins, and to make reconciliation for Iniquity, and to bring in Everlafling righ- teoufnefs, Dan. ix. 24. Fourthly, This righ- teoufnefs is by the Faith of Jesus Christ unto All and upon All them that believe : So that All who IMPUTED. igQ who have Faith have this Rightcoufnefs. Wou'd you know how to obtain a laving Rightcoufnefs ? The only Way is to believe in Jefus Chrifl. This Righteouinefs is freely given to all them that believe : Therefore only believe, and you (liall receive the gift cf righteoz/fncfs, Rom. V. 17. God is willing to give you this Rightc- oufnefs, and if you don't receive it, 'tis becaufe of your Unbelief. God holds out this Rightc- oufnefs to you ; and if you will not accept it, it llievvs that you are Obilinate and Self-righte- ous. Nothing hinders you from embracing this Rightcoufnefs, but your own Infidelity. Hath therefore this been an Obitacle in your Way for a long Time? Now by the Grace of God break thro* it, hearken to the Devil and Unbelief no longer, in the Strength of God burll all the Bars of Mifery and Iron that lie in your Way, and take hold on Chriif for Strength and Rightcoufnefs. But why does the Apoftle fay not only unto alU but upon all them that be- lieve? To account for this we are to take No- tice that this Rightcoufnefs is called Fine Lin- neny Rev. xix. 8, White Raiment^ Rev. iii. 18, the Be (I Robe ^ Luke xv. 22, \\\^ Wedding Garment^ Matth. xxii. ji. Accordingly the Apoille fays to the Romans, put ye on the Lord Jefus Chrift The Greek Word* fignifies to put on as a Garment, and fo is figuratively applied to the Soul, whofe Filthy Garments arc R(vi\. xiii. 14. and Gal. iii. 27. taken 20O Of CHRIST'S RIGHTEOUSNESS taken away, and who is clothed with Change of Raiment J * viz. with the Righteoufnefs of the Lord Jefus. This therefore fhews us with what a Beauty and Propriety the Phrafe upon all, is here uied by the infpired Orator. Rom. iv. 6, Eve72 as David al/o dcfcj-ibeth the Bkjfednefs of the Man to whom God impute th Righteoufnefs without Wo7'h. If by Righteouf- nefs we allow our Adverfaries here to un- derftand Jiiftification, it will follow that Jufti- fication is without Works, which is a Do6lrine they diilike as much as the li^iputatior. of Chrift's Righteoufnefs, But when the Apoflle Ipeaks of God's imputing P.ighteouihefs, he plainly points at the Active Righteouinefs of our Saviour, which is made over to us by an A61 of Imputation, whereby God juilifies Sinners. The formal Caufe of our J unification is " the " Gracious Imputation of God the Father, ac- " countins: his Son's Righteoufnefs unto the " sinner, and by that accounting making it his " to all Effects, as if he himfelf had performed " it." \ And obferve, this Righteoufnefs is imputed without Works, juft as in the forego- ing Text without the Law. This A61 of Impu- tation is an A,cl of God's Grace, Vv'hereby he confers Chrift's Righteoufnefs upon us, and places it to our account without any Works of ours to make us Worthy or Meet to receive it. This Righteoufnefs is given to Sinners who Ztch- iii. 4. •■{- Archbifnop Usher. have IMPUTED. 20t have done no Good Works, yea, on the contrary, all Manner of Evil Works ; thus it was freely beftow'd on Rahab, on the Jailor^ ABs xvi. on the Thief on the Crofs, yea, on thofe Vile Wretches who crucified the Lord of Life and Glory who wrought out this Righteoufnefs for us, ABi ii. 23, 41. iii. 25. iv. 4. If it fhou'd be afked, how can this Interpretation of the Text be accommodated to the Apoftle's Quota- tion, Bleffed is the Man to whom the Lord will not impute Sin ? The Anfwer is, where the Lord doth not impute Sin, there he imputes Chrift's Righteoufnefs. The Non-Imputation of Sin and the Imputation of Righteoufnefs al- ways go together: David vt^y well knew this, and confequently while he defcribes the Blefled- nefs of the Man to whom the Lord will not impute Sin, he does at the fame Time de- fcribe the Bleflednefs of the Man to whom God imputeth Chrifl's Righteoufnefs, The Jews gloried much in having Abraham for their Fa- ther, the Apoftle therefore very fuitably fliews them that Abraham was juftified by having Chrift's Righteoufnefs imputed to himj and fmce Abraham, the Father of us all, was ac- cepted of God by Virtue of a Righteoufnefs Imputed, the Apoflle from thence juftly con- cludes that all the Faithful are reconciled to God in the fame Way and Manner : Now it was not written for his Sake alone, that it was imputed to him, but for us aljo to whom it flmll be imputea, if we believe on him that raised up Jefus our Lord Jrom the Dead, Ver. 23, 24. R So 202 Of CHRIST'S RIGHTEOUSNESS So again, Chap. v. Ver. 19, For as hy one Mans Dijobedietice Ma?2y were made Sinners ; fo by the Obedience of one fiall Many be made righteous. The Apoftle here draws a plain Pa- rallel between the Sin of Adam and the Righ- . teoufnefs of Christ, informing us, that as by the Imputation of Adam's Di (obedience to us Matiy^ i. e. all are jnade Sinners, fo by the Imputation of Christ's A(5live Obedience to us Many, i. e. all Chriftians are made righteous. As we are made or confiituted Sinners in Adam, fo we are made righteous in Christ j but we are confiituted Sinners in Adam by Imputation, therefore we are made righteous in Christ by Imputation alfo. This is the Plain Meaning of the Words of the Text without any Vio- lence or Diilortion. And this I clearly faw fome years ago. I once oppos'd the Doftrine of the Saviour's Righteoufnefs Imputed, (as we all do while we are in a State of Self-Righ- teoufnefs) but when this Text was produc'd in Proof of that Salutary Do61:rine, it flruck with fuch Power and Convi6lion upon my Mind that I knew not how to withftand the Evidence. And I heartily pray God, if any of you who hear me this Day are Ignorant of, or Enemies to this Spiritual Truth, this Text may be a means of opening your Eyes and turning you from Darknefs to Light, and from the Power of Satan unto God. If any fhould here obje6t that the Word here tranflated Obedience only fignifies Chrift's Death and Sufferings, i. e. his Paffive Obedience, be- caufe it is faid he became Obedient unto Death, and IMPUTED. 203 and he learned Obedience by the things which he jufferd, Phil. ii. 8. Heb. v. 8. It may be fufiicient to reply, Firft, that fince the Obedi- ence here fpoken of Hands oppofed to Adams, A61 of Difobedience, it muft mean Christ's A6livc Obedience. Secondly, what is ftiled in. the Greek, and tranllated Righteoufnefs in both Places, properly fignifies Chriil's A6live Righ- teoufnefb. Thirdly, Chriil's A6live and Paf- five Obedience always go together, and are never to be feparated, as we have before fhew'd. Tn the Tenth Chapter of this Epiftle the Apoille complains of the People of Jfrael that they being Ignora?it of God's Kighteoufnefs^ and going about to e/iabliJJj their own Right eoufnefsy have not fubmitted themj elves unto the Righte- oufnefs oj God. The Righteoufnefs of our Blefi- ed Saviour is here twice ^^called the Righteouf-' ncfs of God, as in Rom. iii. 21, 22. The Jews were Ignorant of this Righteoufnefs, and fo highly conceited of the Worth and Excellen- cy of their own Righteoufnefs, that their Proud Hearts would not fubmit (for indeed 'tis a great Adi of Submiflion wholly to renounce our own Righteoufnefs and wholly to trull: in Chriil's Righteoufnefs) themfelves unto the Righteoufnefs of God. And fo 'tis in our Day, Pride and Ig- norance are the Caufe of Men's not fubmittin^ to the PJghteoufnefs of the Son of God. Self- righteous People are Ignorant of the Infuffici- ency of their own Righteoufnefs, they are Igno- rant of the All-fufficiency of Chriil's Righte- ouihels; they fee not the Sin, Folly and Danger R2 of 204 Of CHRIST'S RIGHTEOUSNESS of trufting in themfelves that they are righteous^ and therefore they feek, they try this Way and the other to eftabUfh a Righteoufnefs of their own, and defpife and reje6i: the Righteouf- nefs of God. This is the way of Self-righteous Unbehevers. But Chrifl is the End of the Law for Righteoufnefs to every one that believ- eth^ Ver. 5. All who beheve in ^Chrift, pof- fefs a perfe6l Righteoufnefs in him, and the Righteoufnefs of the Law is at an End. The Jews Jollowed after righteoufnefs by the Works of the Law, but then it was in Appearance only, and not in Reality; as it were* i.e. feemingly, and not really : They were not Hear- ty and Earneft in the Purfuit of it. The Cafe is juft the fame with our Modern Legal Juftici- aries; they feek Righteoufnefs by their own Good Works, but then it is apparently, not really: If they would once fet themfelves in Earneft to fulfil every Jot and Tittle of the Law, they would be foon convinc'd they could do Nothing, they would find themfelves Mife- rable, Undone Sinners, and be obliged to fly to Jefus Chrift for Refuge, Righteoufnefs, Sal- vation and Redemption. The Apoftle deUvers the fame Do6lrine in both his Epiftles to the Corinthians. In his Firft Epiftle, Chap. i. Ver. 30, he faith, but of him are ye in Chrift Jefus, who of God is made unto us Wifdom^ and Righteoufnefs, and * Rom. ix. 31, 32. BanSii' IMPUTED. 205 BanBification^ and Redemption, We are No- thing, but Chrift is our All. Chrift is One, Perfe6l and Undivided Saviour, but he is faid to be made to us all thefe Particulars in Relation to our Neceffities. Chrift is all we want, and whatfoever we ftand in need of we poflels in Him. Chrift is our Wifdom : in him are hid Ail the Treafures of Wifdom and Knowledge y Col. iii. 3. and of his'Fulne/s all we receive^ John i. 16. Chrift is our Righteoufnefs ; becaufe his Righteoufnefs is im- puted to us. Chrift is made unto us of God SanBijication or Holinef. In ourfelves is no San6lification ; All our Sanctification is in Chrift. Chrift is our San6lification. We have no Holinefs at all in us : All our Holinefs is in Chrift our Head. When we fee our- felves Unholy and Unlanclified, we look up to Chrift our San6lification, and we know of no other Holinefs or Sanftification than vv^hat we poffefs by Faith in Him, hence we receive Forgiiicnefs of Sins^ and an Inheritance among all them that are SanSiified by Faith in Him, A6ls xxvi. 18. Laftly, Chrift is our Redemp- tion : He gave himfelf a Ran/om jor Ally I Tim. ii. 6. He hath given himjelf a ^itcri- fice for us, Eph. vi. 2. Heb. ix. 26. By the Oblation of his Body and the Effufion of his Blood he hath^^ purchafed Redejiiption of the Body, Rom. viii. 23. and Eternal Redemptioii both of Soul and Body, Heb. ix. 12. So 2 Cor. V. 2 1 . that we might be made the Righteoufnefs of God in Him, Chrift R 3 was 2.o6 Of CHRIST'S RIGHTEOUSNESS was made Sin, and we are made Righteoufnefs. God made him who knew no Sin to he Sin for us-, that we might he made the Right eoujnefs of God in him. As Chrifl was made Sin or a Sinner (for the Abftra6t is here put for the Concrete) by the Imputation of our Sins to Him, fo we are made Righteoufnefs or Righ- teous Perfons by the Imputation of his Righ- teoufnefs to us. And as Chrift knew no Sin, i. e. perfonally and intrinfically, but yet was a Sin-, ner imputatively; fo we perfonally and intrinfi- cally know no Righteoufnefs, i. e. have no Righteoufnefs of our own, but yet we are righteous imputatively, and are therefore faid to be made the Right eoiif?ie/s of God in him. This is Clear .* And I knov/ no Text of Scrip- ture wherein this Double Imputation of Sin and Righteoufnefs is more clearly exhibited, and oppofed to each other. Our Sins are imputed to Chrift, and Chrift's Righteoufnefs is im- puted to us. Phil. iii. 7, 8, 9, But what thi7igs were Gain to me^ thofe I counted Lofs for Chrill -, yea doiibtlefs^ and I count all things but Lofs for the Excellency of the Knowledge of Chrift Jefus my Lord : for whom I have fnfferd the Lofe of all Things^ and do count them but Dung that I may win Chrift, and he found in Him, not having mine own Righteoufnefs whieh is of the Law, hut that which is thro' the Faith of Chrift, ■ the Righteoufnefs which is of God by Faith, How Earneft the Apoftle here is ! He, with all his Might, difclaims his J - - Ovvn IMPUTED. 207 own Righteoufnefs, and the one Sole Defire of his Heart is to be found in Chrift's Meri- torious Righteoufnefs. The Apoftle calls his own Righteoufnefs, a Rightcoujnefs which is of the Law, i. e. an Obedience to the Moral and Ceremonial Law of M'j'cs. Of this the Apoftle gives us a Particular Account, Ver. 5, 6, Cir- cumcijed the eighth Day, of the Stock of Ifrael, of the Tribe of Benjamin^ an Hebrew of the Hebrews ; as touching the Law, a Pharifee ; concerning Zeal, pcjf editing the Church ; touch- ing the Righteoufnefs which is of the Law^ Blamelefs. All thefe things the Jews gloried in, and the Apoftle himfelf once efteem'd them Gain j but after he faw the Grace and Righ- teoufnefs of Chrift, he counted them Drofs, Lofs and Dung, or Off"als, fit for Nothing but to be thrown to Dogs; and therefore he threw them away for the Excellency of the Knowledge of Chrift Jefus his Lord, for whom he fufferd the Lofs of all things, not only his Worldly Honours, Interefts and Preferments, but his Self-wifdom, Self-righteoufnefs, Self-holinefs, &c. &c. So altho' you, my Beloved Brethren, have been born within the Pale of the Chriftian Church, and baptiz'd the Eighth Day ; altho' concerning Zeal you may have perfecuted all that were not of your own Way of thinking, and have liv'd cojicerning the Righteoufnefs of the Law (according to our Modern Expofitions of it) Blamelefs ; tho' you have repeated Forms of Prayer without Number, and Fafted twice a Week, 2oS Of CHRIST'S RIGHTEOUSNESS Week, and have had Many Good Thoughts, Good Difpofitions and the utmoft Sincerity ; tho' you have been ever fo Careful to abftain from all Sin, and have done as much Righte- oufnefs as ever you pofTibly could, yet you muft fuffer the Lofs of all theje Things j all this is but a Legal Righteoufnefs, and you muft count it Lofs, you muft abfolutely re- nounce it as to all Truft and Dependence, or elfe you can never be faved. Obferve further the Apoftle renounces his Righteoufnefs done after Converfion as well as before, he had faid in the Paft Tenfe I counted, Ver. 7. but then in the Eighth Verfe he fays I count, I do count, in the Prefent Tenfe. The Apoftle Taul had been a converted Man near thirty Years when he wrote this Epiftle j he had preached the Gofpel from Jerufalem to Illyri- cum, Rom. xv. 19, he had labour d more abun- dantly than they all, i Cor. xv. 10. he had fuffer'd more than the Reft, 2 Cor. xi. 21, ad Finem, he had enjoy 'd Vifions and Revela- tions, xii. I, 2, &c. Yet all this he tramples under foot, he counts it but Lofs and Dung in comparifon of Chrift's Righteoufnefs. And thus )/ou muft ferve all your own Righteouf- nefs. Your Legal Righteoufnefs both before and after Juftification fignifies Nothing; it has no Caufal Influence into your Salvation. Never therefore mention your own Righteoufnefs ; make mention of Chrift's Righteoufnefs, and liis only. Chrift hath done All, Chrift hath imputed: 209 hath fufFer'd All. Talk not what you fuffer, but of what Chrift hath fufFer'd for you. Never think of what you do, but rejoice in what Chrift hath done for you. Laftly, St. Paul calls it the righteous which is through the Faith of Chriji, the righteonfnefs which is of God by Faith. What a ftrefs the Apoftle here lays upon Faith! Faith in Chrift is All in All in the Chriftian Religion; and if you hav^e no Faith you have no Religion. What i\o you v/ant ? Have Faith in Chrift, and you poiTefs it. Do you want Wifdom ? Have Faith in Chrift. Do you want Righteouf- nefs ? Have Faith in Chrift. Do you want Holinefs ? Have Faith in Chrift. Do you want Redemption ? Have Faith in Chrift, By Faith we are juftified, by Faith we are fanc- tified, by Faith we are faved, Rom. v. i. Acls xxvi. 18. Epli. ii. 8. All our Religion confifts in believing in Chrift. This is a Myftery to Carnal People: They cannot receive it j they feoff at it, and ridicule us for this looliJ]mej\ of Preachings i Cor. i. 21. Tliey cry our, '* you " preach up an Implicit Faith; you make Faith " in Chrift the Whole of Chriftianity 'tis " but Believing in Chrift, and All is well." Now fee how thefe Modern Defpilers and Ri- diculers agree with the Old Heathen Perfecu- tors; for thus Origen tells us the Heathens ridicul'd the Primitive Chriftians, faying ■* Don't ftand examining, only believe, your ** Faith will fave you.*" This is the Language of our Prefcnt Adverfaries ; they laugh at the Word CIO Of CHRIST'S RIGHTEOUSNESS Word Faith, and ridicule believing as a Cant Term. Efpecially the Imputation of Chrift's Righteoufnefs is a Doftrine which Nature can- not bear, although 'tis as True as the Scriptures of God. And as this Doctrine is founded upon Many Pire6l Texts of Scripture, fo it is confirmed and illuftrated by a Variety of Scriptural Argu- ments, which are thefe that follow. Firfl, Chrifl and his Church are One: Believers are one with Chrifl and Chrift with them, as our Church exprelTes it. * There is a Real, Vital, Spiritual Union between the Lord Jefus and All the Faithful. Accord- ingly our Lord prays that they j^ll may be One^ as T^hou Father art in me^ and I in Thee j that they alfo may be One in us, John xvii. 21. What an Intimate and Myflerious Union is here intended! Our Lord compares it to the Union there is between the Father and Himfelf. This Union is fometimes reprefented to us by the Union of the Me?nbers with the Body or the Body with thi Head, 1 Cor. xii. 12, 13. Eph. iv. 15, 16. Col. ii. 19. Sometimes it is compared to the Union of the Vine and Branch- es, John XV. 5. And fometimes it is refembled to the Conjugal Union of Hufband and Wife, Eph. V. 23, 29. &c. For as the Head and Mem- bers make One compleat Body, or as the Vine and Branches make One Natural Tree, or as * Communion Service. the IMPUTED. :^ix the Hufband and Wife conftitute One Legal Perfon, fo Chrift and his Difciples are One. And a very Deep, Clole and Myftical Union it mufl be which the Scripture reprefents to us under fo many Figures and SimiHtudcs ; all which are ufed by the Holy Ghoft to adapt it to our Finite Capacities. By Virtue of this our Ineffable Union and Conjun6lion with Chrift, Chrift and wc are One Body. Hence wlien we believe in Chrift we partake of his Rightcoufnefs which is by God imputed to us for our Juftification. For Faith is (as One of our Divines* calls it) " the Bond of " Union between us and Chrift, and by that *' Means makes Way for the Imputation of " Chrift's Rightcoufnefs to us." Secondly, Chrift was our Reprefentative ; he perfonated us all, ai"\d reprefented us before God, and upon this Account his Rightcoufnefs is imputed to us. ' One Reafon why Adarns Sin is imputed to all Mankind, is becaufe Adam reprefented all his Natural Pofterity, and therefore they all are look'd upon by God as having committed the Offence which he com- mitted. So Chrift being the Reprefentative of all Chriftians, his Rightcoufnefs is imputed to us and placed to our Account as much as if we had perform'd it, Rom. v. 19, Chrift and we made an Exchange ; v/e exchang'd our Sins for his Rightcoufnefs. Chrift ftood in Biflhop Reynolds. the 212 Of CHRIST'S RIGHTEOUSNESS the Sinner's Place; He took upon Him our Sins, and He puts upon us his Righteoufnefs. We are Sinners, but Chrift is our Saviour : We are dead, but Chrift is our Life : We are Nothing, but Chrift is our all : We are Empty, but Chrift is our Fulnefs ; and of his Fulnejs have all we received, and Grace for Grace ^ Joh. i. 16. " Every Grace in Chrift " is reckoned ours, and eftecm'd as fach. " For the Prepofition v^hich is here tranflated " for, is a Word of Imputation and of Com- " mutation. It is ufed in the Sacred Wri- " tings, and in other Good Authors, when " one is reckoned in the Place of another, ** and one thing is fubftituted and changed *' for another. Give unto them the Tribute- " Money for me and thee, Matth. xvii. 27, that *' is, in thine and my. ftead. For one Morfel " of Meat he fold his Birthright, Heb. xii. 16, " that is, he chang'd his Birthright for it. " From v^hich Acceptation of the Word we *' learn how to underftand and apply it in the " Text before us. When 'tis faid, that of " Chrift's Fulnefs we receive even Grace for " Grace, the Genuine Senfe is, that every " Grace in Chrift is made over to us, and is " reckon'd as ours. There is a change made " between him and all True Believers. As " he takes upon him their Sins, fo his Righ- " teoufnefs is imputed to them. This is fitly " exprefs'd by the Prepofition for ; and to '' receive Grace for Grace is as if it had been " faid, all that Grace and Righteoufnefs which " is in Chrift Jefus our Lord is tranferr'd to " us IMPUTED. 213 " us by God and accounted as our own, when " he jufl-ifies us.*" Thirdly, Chrift is our Fcederal Head, or Head in Covenant. God covenanted with the Firft Ada?n for hlmfelf and all his Race, To that they all were to fland or fall in him. If he had fulfilled the Conditions of the Covenant, all his Children would have enjoy 'd the Bene- fit of it. But he finned againft God, broke the Conditions of the Covenant, ruin'd himfelf, and entailed a Curfe and Condemnation upon himfelf and all his Pofterity. They all finned in him and fell with him in his firft Tranf- grelTion. The Covenant of Works being broke, a Way is opened for a Declaration of a Co- venant of Grace. Now Chrift is our Cove- nant-Head ; He enter'd into Covenant with God for us ; He fhed his Blood for us, which is therefore called the Blood of the Everlajiing Covenant^ Heb. xiii. 20. The Lord Jefus perfectly fulfill'd all the Conditions of this Co- venant j He made Full Satisfa6lion for our Sins, and perform'd a Perfe6l Righteoufnefs for us. He yielded an Unhnning Obedience to the Di- vine Law. This he did in our Stead ; and we ftand in Him as our Covenant-Head ; and being confider'd in this Relation to him we are look'd upon by God as if we had fulfilled all the Articles of the Covenant. His Obedience is reputed ours, aud we are efteem'd Righteous * Sec Df. Edwards on Faith and Juftification. and 214 Of CHRIST'S RIGHTEOUSNESS. and Obedient for his Sake. Compare Gen. n. 1 6, 17, Ho/, vi. 7. Rom, v. 14. i Cor. xv. 22, 45, 47, 48. Fourthly, Jefus was our Surety. By fo 7nuch was Jefus a Surety of a better 'Teftament or Covena?it^ Heb. vii. 22. What a Surety does is reckoned to the Account of him in whofe Stead he asSls. If a Man becomes Surety for a Debt, he is as much obliged to pay it, (if the Perfon whofe Surety he is proves Info) vent) as if he had contra61ed it himfelf. And if a Sure- ty pays a Debt, 'tis iook'd upon by the Creditor as if the Original Debtor had paid it himfelf, and hereupon he difcharges him. This juft il- luflrates the Cafe. Sins are Debts, and Sinners are Debtors : God is the Creditor. We all are Sinners, and have contracted a Debt, the Lead Mite of which we are Unable to pay. Chriil voluntarily became our Surety, and took upon him the whole Debt, and paid it all off by the Oblation of his Death and the Righteouf- iiefs of his Life. This is intimated to us by the Word which the Apoftle fo often ufes, Rom. iv. This Word is taken from the Ac- compts that iiand betv^^een a Creditor and his Debtors. And fuice Chriil was our Surety, God our Creditor places to our Account the Sufferings and Obedience of Chrifi, he makes them over to us and imputes them to us as much' as if we had done and fuffer'd what Chrift did and fuffer'd, and fo we are dif- charg'd. When therefore the Devil, the Jc- ciijer of the Brethren^ ipreads a *long Bill or Cata- IMPUTED. 215 Catalogue of our Sins before us, we only look* to jefus our Surety, and we fee the whole Debt paid and the Bond cancell'd. Fifthly^ We have no Righteoufnefs of our owntojuflify us, we mufl therefore be jufli- fied by Chrift's Righteoufnefs, or not at all. In Many Things we offend all, and lohojoever JJmll keep the whole Law, and yet offend in one Pointy he is guilty of all. Jam. ii. lo. iii. 2. Who is there then among us can plead, Not Guilty? What then is All our Righteoufnefs worth ? It is no better than Filthy Rags, Ifa. Ixiv. 6. It cannot Hand the Tell of God's Juftice, it will not bear examining, it falls in- finitely fhort of the Demands of the Divine Law, and can never j uftify us before God. All our Good Works are defiled with Sin, and Odious in the Sight of God. Jerufalem who trufteth in her own Righteoufnefs is as a Men- fir uous Woman, Lam. i. 17. But thofe v/ho are Citizens of Jerufalem which is above caft away their own Righteoufnefs as a Menftruous Cloth, Ifa. XXX. 22. They take hold of the Covenant, they take hold of Christ for Strength and Peace, Ifaiah xxvii. 5. Ivi, 4. For our own Riditcoufnefs affords us neither Strength nor Peace. We muft vitterly defpair of Salvation if we had no better Righteoufnefs than * Saving Faith is exprefs'd by lookin<^. If. xvii. 7. xlv. 22. Hcb. xii.^2, &;c. As Mofcs lifted up the Serpent in the Wil- dernefs, fo was the Son of Man lified up Job. iii. 14. As the Jews wer6 cur'd of the Bite of the Fiery Serpents by looking up to the Brazen Serpent, Numb. xxi. 7, 8, g. fo are the Soulscur'd of Sin and the Bite of that Old Serpent the Devil by lojking to Jefus Chrifl by Faith. 2i6 Of CHRIST'S RIGHTEOUSNESS than our own to truft in. Therefore the Nc-i cefiity we have of Chrift's Righteoufnefs, and the Extremity we are in without it, rhay ferve to convince us of the Goodnefs of God in fo feafonably providing it for us. And this Righteoufnefs every way fuits our purpofe, it fully anfwers all our Neceflities, flands Com- menfurate with the Divine Commands, fatisfies the Divine Juftice, and is in every Refpect Sufficient to purchafe the Remiffion of our Sins and merit our Juftification before God. There- fore we believe in Chrift, Vv'e rely upon his Righteoufnefs, (for Faith is exprefs'd by relying 2 Chron. xiii. 18. xvi. 8.) and fo are juil and Righteous in the Eyes of our LORD and Maker. Some obje6l that our BlefTed Lord in his Sermon on the Mount preaches up Moral Du- ties, and makes no mention at all of Imputed Righteoufnefs, or of Juftification by the Obe- dience of another, which to be fure (fay the Objectors) he would have done, if that had been an Article of fo great Importance, and fo very NecelTary to Salvation. This Obie6lion does Nothing more than fhew the Ignorance of thofe \\\\o make ufe of it. For whofoever reads the fifth of St. Matthew v^ith a Difcerning Eye, will there find that our Saviour afierts the Doftrine of Imputed Righteoufnefs Two Ways: Firft, implicitly, by giving the Moral Law its Full Scope and Tenour, and exhibiting it in its Largeft Extent and Utmoft Spirituafity. Ac- cordingly he faith, Blefed are the poor in Spi- rit , the Mourners^ the Mtek^ the Merciful , the IMPUTED. 217 the Pure in Hearty &c. &c. This implies that thofe who have not thofe Graces are ac- curlcd ; and vvlio is there of us that hath thera in us by Nature ? Therefore we all naturally fall under the Curfe. Again, in Ver. 28. our Lord i'alth, whofocver lookeLh on a Woman to Jiiji after her, hath committed Adultery wilh her already in his Heart, Is a Luft or Deiire of the Heart Adultery ? Who then is Innocent? Let him go free. If what our Lord here faith be True, (as it mofl certainly is) will not this condemn every Man Living for an Adulterer, and every Woman L,iving for an Adulterefs ? Obferve furthei", ivho/oever fiall fay to his Brother, thou Fool, J ball be in Danger of HtlU fire, Ver. 22 : And the Difciple whom Jefus lov'd learns his Mafter's Language, and fays, wholoever hatetb his Brother is a Murderer, I John iii. 15. Is Hatred of our Brother Murder ? Does Calling our Brother Fool endan- ger us to Hell-fire .? Who then can expe6l to efcape ? Therefore to fura un the whole, are all deilitute of the Meeknefs, Purity and Po- verty of Spirit here recommended .'' Llave all committed Adultery in their Hearts .? Are all Murderers ? Then what a Damnable Condition fliould we all be in if wc llood upon our own Works for Jullilication before God ? Is not our own Morality, or rather Immorality enough to damn us ^ And do we not tremble at the Thoughts of depending upon it for Salvation ? All this m.ay infallibly convince us of the Ab- folute Imp.ollibility of being jullified by our own Rightcoufnefs, and of the Abfolutc Ne- S ceffity 2-i8 Of CHRIST'S RIGHTEOUSNESS ceffity of being juflified by Faith in the Righ- teoufnefs of Chrift only. Secondly, explicitly, Ver- 20, except your Right eoufnejs jJiall exceed the Righteoiifnefs of the Scribes and Pharijeei^ ye jhall in no wife enter into the Kiiigdom of Heaven. Here the Righteoufnefs of the Scribes and Pharifees js condemned, and herein ail the Righteoufnefs of all Natufal Men and Unbelievers univerfally. And mention is made of a Righteoufnefs that exceeds it, and v\^hat can this be, but the Righteoufnefs of the Lord Jefus, applied by the Holy Spirit, and appre- hended by Faith? So that here we have an Ex- plicit Declaration of Chrift's Righteoufnefs, which God places to our Account, and for which he juftifies us. Again, it is obje6led that our Lord fays to the Rich Youth, Matt. xix. 17, if thou isilt enter into Life, keep the Commaitdments : From hence it is concluded that keeping the Com- mandments is the Condition of entering into Life. It is True, indeed, if we do keep the Com- mandments, we fhall enter into Life -, fo faith the Law, the Man that docth them fiall live" in them. Gal. iii. 12. But then who is there keeps the Commandments ? And what will be- come of thofe who do not keep them ? Curfed is every one that continiieth not in all "Things which are written in the Book of the Law, to do them, Ver. 10. If, therefore, you will be faved by the Law, you mufl do all Things the Law requires, yea, you mufb continue to do them from the Firft Moment of your Life to the Laft, or elfe you' are loft and curfed to all Eternity. IMPUTED. 2rg Eternity. What Flefh can be faved then by the Works of the Law? But it is ufually alked, VVhy did our Saviour prelcribe this to the Young Man, if he knew 'twas Impoffible for him to obey his Advice ? Firll:, our Lord faw lie was too highly conceited oF his owji Works : this the Queftion plainly fhews, what Good Thifi^ JJoall 1 do that I may have Eternal Life? He was for doing fomething eminently Good and Great in order to merit Eternal Life. Our Lord therefore fends him to the Law to hum- ble his Pride, and convince him that he could do no Good Thing, and that in his Flefh dwelt no Good Thing. Secondly, the Youth fays, all thefe things have I kept from my Xouth upy Ver. 20. This fhews that he was totally Ig- norant of the Corruption of his Heart, totally Ignorant of the Unrighteoufnefs of his Life, and totally Ignorant of the Purity and Perfec- tion of the Divine Law. Otherwife, his Lan- guage would have been juft the Reverfe of this: and inlfead of faying, all thefe have I kept, he would have faid, ail thefe have I tranfgrefs'd from my Youth up. But he perfifting to juftify himfelf, our Saviour put him upon the Trial, go fell that thou hajly and give to the Poor^ Ver. 21. At this the Self-riditeous Creature went away iorrowful, difcovering thereby his Inordinate Love of the World, and Ihewing that he preferr'd Earthly Treafures before Hea- venly. Thirdly and Laftly, the Law is a Schoolmafter to bring us to Christ, that we mi^ht be jujlijied by Faith, Gal. iii. 24. When a Man is convi(5ted of his Guilt and Danger by the Law of Works, he is forced to flee from S 2 the 220 Of CHRIST'S RIGHTEOUSNESS the Wrath to come and lay hold of Chrifl that he may be juliified by Faith. This is a Way wherei)! Souls are led from under the Law to Chrift. Oar Saviour feems to have tnken this Courfe v^'ith the Young Man, but his Dilobedience provd his Ruin. But I fliall not Hand to aniwer any more Obje6llons -, for they are all founded in the State of the Heart. Men know not the Want of this Righteoufnefs, and therefore they obje6i: againfl it^ they know not the Value of it, and therefore they flight it. The Infenfibility of their Indigence fupplies them with a Fund of Cavils and Objeftions, all which are anfwer'd at once as foon as they are convinced of Sin, Unbehef, Internal iniquity, External Impiety, and Self-righteoufnefs. When Men find the Want of Chrift's Righteoufnefs, they will then •know the Worth of it j they will have nothing to object againll it, but blefs God for provid- ing it for them. The Imputation of Chrift's A6l:ive Obedi- ence and his Satisfa6lion for Sin are both found- ed upon the fame Principle, viz. that one may ^indertake or become Surety for another, and that what the one does and fuffers may be transferr'd to the other. Thofe therefore who allow that Chrift was our Surety niuft grant not only that he made Satisfa6fion for our Sins, but alfo that his Aclive Obedience is imputed to us : And they that deny the Latter do in •Effc6l renounce the Former. If Chrift might -in Confequence of his Suretifhip fuffer for our Sins, IMPUTE D. 221 Sins, why might he not alfo upon the fame Principle work out a Perfect Kighteoufneis for us ? Is not one of thefe as lleafonable as the other? And if you admit one of thefe, have you not as good Reafon to admit both ? But if you reject either, you have as good Ground (and that is juft none at all) to reje6l both. The Socinians deny the Atonement of Chrift's Death, and fo in Confidence wirh their own Scheme renounce the Doctrine of his Righte- oufnefs Imputed; and if you difclaim this lat- ter, you muft cafhier both. We are juftified by Chrift's Righteoufnefs or Active Obedience : This is the Matter of our juftification. God imputes this Righte- oufnefs to US; Faith apprehends this Righteouf- nefs, and fo we are juftificd before God. We are juftified by Faith, not by the A61 of Faith, as an A61 which we (through Grace) exert, or as an exercife of our own Minds. To af- fert this would be in Effeft to maintain Juftifi- cation by Works, and to fay we are juftified for fomething in us or done by us, which is dire6lly oppofite to that of the Apoftle, Rom. iii. 24. being juliijied freely by his grace through the redernption that is in Chrift Jefus. Now we fliould not be juftified freely and of Grace, but of Debt, if we were juftified by Faith as an A6t, Work or exercife of ours, Rom. iv. 4. We are no more juftified by Faitii as an Act of ours, than by Hope, Love, or any other Fruit of the Spirit. When therefore we fpeak of be- ing juftified by Faith, we do not mean by S 3 Failh 322 Of CHRIST'S RIGHTEOUSNESS Faith as our A61, but by the Object of Faith i. e. Jefus Chrift. And this is no Needlefs or Frivolous Diftin6lion ; for you will oblerve many Preachers, who with a great Zeal and Air of Free Grace declare for Juftification by Faith, by Faith alone, in the flrongeft Manner poffible; yet for Want of duly making a Dif- tin6lion between the h^ of Faith and the Ob- ject, they do all the while unawares preach Juftification by Works. Faith is nothing of itfelf J it muft always be taken with its Obje6t, or elfe it is nothing worth. The Blood and Righteoulnefs of Chrift are the Ground and Foundation of our Acceptance with GOD. And what is Faith without thefe ? It is nothing but a wither'd Hand. Therefore all the Glory of our Juftification is to be afcribed to Chrift* alone, and not to our Faith, nor any thing in us, nor any thing done by us. Hence therefore we fee how full and Per- fect the Righteoufnefs of Chrift is : It is Sufficient to juftify us without any Thing of our own. This Righteoufnefs was accompiifli'd by the Eternal and only-begotten Son of God, and therefore its V/orth and Excellence muft bear Proportion to its Divine Author. The Righteoufnefs of Chrift is in every Refpe6l Anfwerable to the Stri6teft Demands of God's Law, and the Severeft Exa6tions of his Juftice. Is the Divine Commandment Exceeding Broad? Yet. the Obedience of Chrift is as Broad and Extenfive. It is fo Pure that the HoUnefs of God can difcern no Spot in it ; it is fo Univerfal and IMPUTE D. 223 and Uniform that his Infinite Juftice can find no Fault with it. Hath not God therefore magnified the Law ? Hath he not made it Ho- nourable? Is not the Obedience of Chrift a greater Honour to the Divine Law than if Men and Angels, and ail Finite Creatures what- jfoever had obey'd it ? All thefe could have yielded but the Obedience of Finite Creatures, but the Obedience of Chrift is the Obedience of the Creator, and is Infinite. As by the Sa-» crifice of Chrift's Death a greater Recom- pence was made to the Injur'd Juftice of God^ than if all Mankind had fuffer'd eternally, fo by his Abfolute Conformity to the Divine Commandments, the Law was more highly ho- riour'd than if it had been fulfill'd by all Intel- ligent Beings, whether Human or Angelical. Chrift hath fuffer'd all, Chrift hath done all for us, and we have Nothing to do but to be- lieve that he hath done all for us. And this Faith is the Gift of God, Eph. ii, 8. Only hdie^ue faith our Saviour, Luke viii. 50. This is a Myftery to the Children of this World, and Carnal Reafoners efteem it Fooliflinefs. " \i we walk worthy of Chrift (fays Poly- " carp) we fhall alfo reign with him, i. e. if " we believe." So that according to this Apof- tolick Father, believing in Chrift is walking w^orthy of him, and we have nothing to do but to beleive in Chrift. And even this Belief, or this Faith, is not our own Work, but the Work of God and his Gift, Jolm vi. 29. Eph, \i. 8. Therefore all is of Grace. S 4 Indeed 224 Of CHRIST'S RIGHTEOUSNESS liideed if Chrift had left one Sin Unfatisfied f jr, we could never have made Satisfaftion for thut Siiiglc Oifence, and fo muft have pcriflied for ever. And if Chrift had left but one of the leaft Commandments Unf ulfiU'd, that Com- mandment we could never have fulfill'd, and fo wc couid never have been faved Suppofe y/e had finned only in one fmgle Turn or Thought of the Heart, fuppofe that afterwards '\ye had kept the whole Law in Thought, Word, and Deed, yet our Prefent or Future Obedience could never make amends for that One Offence, tho' it were but a Single Devia- tion of the Heart from God for the Space of a Moment. Ail our Prayers, Tears, Humilia- tion, ConfefTions and Penances, can never wafh put the flaih of the Leaft Sin. The Fire of Hell itfelf Cannot Purify us from the Pollution ot Sin. Nothing but the Precious Blood of Chrift can purge our Souls from Sin. And his Blood cleanfeth us from all Sin. He hath a toned 'for all our Sins, the greateft as well as the leaft, therefore in Kim and by Him we are jufrijicd from ally A6ts xiii. 39. The Sacisfac- Jtion of his. Death is Complete, and the Righte- ouliuTs of his Life is Complete j and this is the only Foundation of our Comfort and Salvation. What fay you then, my Brethren; Do you not fee the Compleatnefs and All-fufHciency of the Saviour's Righteoufnefs ? And does not this fweetly allure and incline your Hearts to rely upon it ? 'Come then, put your whole Truft in the Righteoufnefs of the Lord Jefus. l^^e- pend upon Chrift, and nothing elfe. Have vou I II P U T E D. 225 you lived in Sin? Yet the Rightcoufnefs of Chrift is Free for you ? Have you lived in Uncleanncls, in Swearing, in Lyinsf, Per- jury and Drunkennefs ? Yet the RiL!;hteour- nefs of Chrift is fufficient to cover all your Unrighteouihefs. Put on this Robe by Faith, and ail your Sin, Shanrie and Nakedneis is hid. In this Rightcoufnefs you ftand Holy, unblame- able and unrcprovable before the Throne of God. 13uild upon this Foundation, and your Building fhall ftand. Venture upon Chrift's Rightcoufnefs, and you fliali never mifcarry, you fliall never be confounded. This Rightc- oufnefs is the only Source of Comfort and Peace of Confcience. This Rightcoufnefs will be your Support when your Flefii and your Strength fail you. This Rightcoufnefs is the only Medicine to heal a broken Fleart, 'tis the only Remedy againft the Power of Sin, the Terrors of Satan and the Symptoms of Defpair. But further, if the Fulnefs and AU-fufficien- cy of this Rightcoufnefs does not attract and invite you, does not the Neceffity of your Condition force and conftrain you to take hold of it ? Sinners, what will you do without Chrift's Rightcoufnefs ? What will become of you ? Dare you appear befoie God as you are ? Will you prefume to appear at the Tii- bunal of God in your own Filthy Rags ? Will not the Prefence of God frighten you into Hell ? How will you ftand in the }3ay of Judgment? All who have not Chrift's Righ- teoufnefs muft go to Hell. And without this Rightcoufnefs you will have no Comfort i\t the Hour 2,26 Of CHRIST'S RIGHTEOUSNESS Hour of Death. Now perhaps you live iii Carnal Eafe and Security j but how foon will Death overtake you ? And then what will be- come of your vain Confidence, and Worldly Happinefs ? Will the Multitude of your Riches fave you from going down to the Pit ? Or will the Number of your Friends and Relations afford you any Relief ? Beware left he take tbee away with his ftroke : the?i a Great Ran- Jom cannot deliver thee. Will he ejleem thy Riches f nOy not Goldj nor all the Forces of Strength^- Job xxxvi. 18, 19. Ihey that truft in their Wealthy and boaft themfehes in the Multitude of their Riches : ncne of them can by any means redeejn his Brother, nor give to God a Ranjoni for him ; for the Redemption of their Soul is PrcciouSy a?id it ceafcth for ever, Pf. xlix. 6, 7, 8. When therefore you are at the Point of Death, and the Prefcriptions of Phy- iicians, the Endeavours of your nearfft and Dearefl Relatives, and all Human Afliftances fail you, what will you do if you have not ChriiVs Righteoufnefs to take Comfort in? *' A Death bed (fays Mr. jenks) may bring " them to Bellarmijie^s Tutissimum est .^' and the Worfl that I wifli them is that they '' may find Mercy from the Lord in that Day. «' — — But at prefent 1 cannot think they are '' in any Good Way for it. And O ! how *' Jufi were it with God at lafl to bar up that *' Refuge out of which they now fo fludioufly *' fhut themfelves.* * See Jenks's Submiffioh to the Righteoufnefs of God. Printed 1700, in Odavo, page 155. But IMPUTED. 227 But fome there arc who truft in thcmfclves that they are Righteous, and defpile others ; they think themielves Righteous enough with- out the Righteoufnefs of Chrift-. Thefe are they of whom our Saviour fpeaks. I am not Lome to call the Righteous, but Sinners to Repen- tance, Matt. ix. 13. Thefe are of tlje Number of thofe ninety and Nine Juji Perfons which need no Repentance, Luke xv. 7. If you dif- courfe with one of this Sort, he will immedi- ately juftify himfelf by giving you a Long Ca- talogue of his Good Works, he will make a Confefiion of his formal Righteoufnefs and al- moll: Chrifbianity : " I beheve ail the Articles *' of the Chriftian Faith; J do as well as I can, *' and what do you require more? I have been ** a Chriftian all my Life Time, I have be- *' liev'd in Chrift from my Youth up ; I go *' to Church and fay my Prayers, and receive " the Sacrament; I have many Good Thoughts " and Difpofitions, and I would be better if I ** could; I am conflant at faying my Morning *' and Evening Prayers, I take Care to pay " every Body their own ; If I fin, I repent; I ** know God requires no more of me than I *' am able to do: I do not live in any Wilful " Sin, I pradtife my Duty (as far as I know) ** in every Particular; and therefore I hope I *' fhall be faved at laft — I am in the Way to " Heaven, am I not?" And is this all your Religion ? Is this all your Chriftianity ? Then it is juft Equivalent to none at all, only with this Difference, if you had not fo much Self- righteoufnefs to trufl in, perhaps you might be more 228 Of CHRIST'S RIGHTEOUSFESS more eafily induc'd to trull: in the Righteoufnefs of Chrift. All the Works of Righteoufnels you have reckoned up yoa may perform, and yet be in a Natural State All your Religion is but the Religion of Gentile Philofophers : It is the Religion of Jewifl:" Pharilees, and of al- nioft Chriftians. The Devil often appears in a Saint's Drefs. Thofe who think themfelves tlie moft Righteous are always the moft Un- righteous. Verily I fay unto you^ that the Puh- hcaiis and the Harlots go into the Kingdom of God before you, Matth. xxi. 31. If you are Righteous in your own Eyes, then the Devil is as Good a Chriflian as you. Have you ever been convinc'd of your own Unrighteoufnefs ? Are your Idols aboliflied ? Are you ftript of all Self-Dependance ? Are all your Falfe Hopes thrown down ? Is Tranfgieffion finillied ? Is the Everlalling Righteoufnefs of Jefus brought inio your Soul ? If not, all your Religion IS but Hypocrify, and your Solemn Duties are an Abomination. When the Comforter is come, he will convince you of Sin, and of Righteouf- nefs, and of Judgment, John xvi. 7, 8, 9. Then you will bewail the Lofs of Original Righteoufnefs, you will fee thro' your Mock ReTigion ; the Malk of a Pharifaical Righteouf- nefs will be taken off, and you will juftify yourfelf no longer j you will fpeak a quite Dif- ferent Language, and your Speech will be the Language of your Heart. My late Lord of St. Jfaph feems to have had a Convi6lion of this, and therefore he declares his Mind in the following Words : *' I do not remember, nei- " ther IMPUTED. 229 ** ther do I believe that I ever prayed in all *' my Life-Time with that Reverence, or heard " with that Attention, or receiv'd the Sacra- *' ment with that Faith, or did any other *' Work whatfoever with that Pure Heart and " Single Eye as I ought to have done. Info- " nnich that I look upon all my Righteoufnels " but as Filthy Rags, and 'tis in the Robes on- " ly of the Righteoufnefs of the Son of God " that I dare appear before the Majefty of Hea- *' ven.*" To the Poor the Gofpel is preached. To the Poor the Righteoulnefs of Chrift is given; the Tidings of the Redeemer's Righte- oulnefs is " moft BlelTed and Welcome News " to thofc that are fenfible of their own Po- " verty, and take it of Grace. But whofo " thinketh his own Penny Good Silver, and will " be putting in and bidding for it, will ftand " upon his own Terms, as David did vs^ith " Araunah^ and will pay for it, or he will not *' have it, let that Man beware left he and *' his Money periJJ? together, and left he get *' neither Part nor FelloiJiJhip in this Bufinefs.-f- There are fome who fay " We muft do as " well as we can, and Chrift will do the *' reft: We muft begin the Work, and Chrift *' will fmilh it : We muft Work as Good a *' Righteoufnefs as we can, and then add " Chrift's Righteoufnefs to it, and fo we " Ihall be juftified." This is a common way * Bp. Beveridge's Private Thoughts. f Dp. Sanderson on I/a, lii, 3. of 230 Of CHRIST'S RIGHTEOUSNESS of talking among Legalifts and Se!f~Jufticia- ries: And the Papifts talk exa6lly in tlie fame Manner. For the Romaniits argue thus ; if a Man trufts^o his own Righteoufnefs, it may deceive him; if a Man trults wholly to Chrift's Righteoufnefs he may perhaps be miftaken in being too Prefamptuous. ]3at he that trufts to his own Righteoufnefs and Chrift's conjointly, cannot fail in both, but is in the fafeft way to Heaven 3 juft as it a Man ftands with one Foot upon one Branch of a Tree, and the other upon another, he is much Safer than if he ventures his whole weight up- on either. This is their Way of iiluftrating their Argument : but the Fallacy of it is eafily fhewn. That Chiift is compared to a Branch all allow who believe the Scriptures ; for he is called a Righteous Branchy Jer. xxiii. 5. He is elTentially Righteous, as Godj and he is ac- tually Righteous, as Mediator; and he is alfo the Lord our Righteousness. Now our own Rirrhteoufnefs is a Rotten Branch: If we lay any Strefs upon it, it will break and let us fall into Hell. But the Righteoufnefs of Chrift is an able Branch, an Omnipotent Branch, a Branch that never will fail, a Branch that never will break, tho' Winds and Storms beat upon it; Theiefore upon this Branch wc ftand faft for ever. The Lord Jefus lays an Abfolute Claim to all the Ho- nour of our Salvation; he will not fuffer our Righteoufnefs to ftand in Competition Vvith his: be will not give his Glory (no, not the Leaft Degree of it) to another. Chrift is not divi- ded. IMPUTED. 23r ded. His Satisfa6lion is finitiicd and perfe6led : ills Righteoufnefs is Complete, and {lands in- no Need of the Addition of any of our Righte^ oufnefs to it. Jefus will he a whole Saviour, or he will be no Saviour. Never think to ac- commodate Matters by joining your own Righ- teoufnefs and Chrift's together ; for what FeU lowfiip hath Righteoufnefs with U/irighteouf-' ?2i'/s f and what Communion hath Light with Darknejs"^ 2 Cor. vi. 14. Can you ever hopii to reconcile fuch Contraries? And yet you may a? foon do this as be juftified before God by your own Righteoufnefs in Conjunftion with. Chrift's. Your own Righteoafnefs hath no- thing to do in the Affair. All Human Righ- teoufnefs is but of lliort Continuance: It lalls for a few Months or a few Years: It is as the Morning Cloud or Early Dew which foon pafl- etli away, and it expires for ever at the Time of Death. The Righteoufnefs of Chrill is Everlafting; it lafts to the Hour of Death, it lafts to the Day of Judgment, it lafts to all Eternity. This Righteoufnefs is fet up from Everlafting to Everlafting, and is therefore hv Daniel fitly called an E'uerlafting RighieouJ- nef^ Chap. ix. Ver. 24. Therefore throw away all Righteoufnefs but the Righteoufnefs of Chrift. As for Self-righteoufnefs, we abhor it, we break it down, as Jehu brake down the Houfe of Baal, and made it a Draught IJoufe^ 2 Kings X. 27. We tear away all but the Righteoufnefs of Chrift. This makes Crea- tures who are Righteous in their own Eyes cry ut of us as Zipporah did of Mojes, fhe faid, jureiy 232 Gf CHRIST'S RIGHTEOUSNESS Jurely a Bloody Hujhand art thou to me^ becaufe of the Circumcifion^ Exod. iv. 25, 26. lo the) fay of us, furely Bloody Preachers are ye to us, becaufe of Self-righteoufnefs. Renounce all Dependance upon your Imaginary Good Works and Hypocritical Obedience. Take Chrifl as a whole Saviour, or elfe you will never have him at all. As for you who are interefted in this Righ- teouf lels, you are the Happy Souls. Blejjed is the Man to whom the Lord will not impute Siuy and Blefie'l are they to whom Gor zw- futeth Righteoiifnefs without IVorks. Therefore take the Comfort, and give God the Glory. How Good halh God been to you ? When you had no Righteoufnefs of your own to cover you, he cloathed you with the Righteoufnefs of his Son Jefus Chrift. How Good hath Chrift been to you ? He took you w^hen you were Naked Beggars, and put on you the Rich Robe of his Righteoufnefs. You are Black in yourfeives, yet Comely in the Comelinefs which Chriit hath put upon you. Live therefore upon Chrift's Righteoufnefs. When you fee no Righteoufnefs in yourfeives, look to the Righteoufnefs of Jefus Chrift. Why are ye fo full of Doubts and Fears ? What makes you fo Weak and Wavering ? It is becaufe ye live partly upon your own Righteoufnefs, and partly upon Chiift's. If ye lived entirely upon Chrift's Righteoufnefs, you would not be fo UnftabJe and Difquieted. Look to the Blood of Chrift, and then doubt if you can. Look to the Righteoufnels of Chrift, and then de- fpair IMPUTED. 233 fpair if you can. Live wholly upon the Blood and Righteoufnefs of Jefus Chrift. Live out of All that is in you upon All that is in Chrifl. Then will you be always Quiet and Eafy in your fouls ; you will feel your Hearts more deeply rooted, more firmly Grounded and more folidly Eftablifhed on the Dear Lamb of God. And when you are thus fettled, do not defpife the Weak, but condole and comfort them. When you have an Aflurance of Faith, and mount up with wings as Eagles, do not flight and contemn All who do not foar to the fame Altitude with yourfelves, do not keep Weak Believers at a Diftance, but freely give them the right-hand of fellowfhip. Many there are who can rejoice with them that do re- joice -^ but few alas! know how to weep with them that weep, Rom. xii. 15. And yet one of thefe is as much a Chriftian's Priviledge as the other. A Sympathetick Spirit is a Great Sign of a True Chriflian, Job. xiii. 35. Thofe who have been through much Tribulation themfelves know how to pity others ; and if Perfons are not Tender-hearted and do not care to compaf- fionate the affli6led, 'tis becaufe they have not experienc'd much Tribulation themfelves : So faith the Apoftle Paul, God comforteth us in all our Tribulation^ that we may be able to com- Jort them which are in any Trouble •, by the Com- fort wherewith we ourfelves are comforted of God, 2 Cor. i. 4. And the Apoftle fets us an Excellent Example in this Cafe, i Cor. ix. 19, 20, &c. Though I be Free from All Men, yet T ha'\:e 234 Of CHRIST'S RIGHTEOUSNESS have I made myfelf fervant unto All, that 1 might gain the more. And unto the Jews I be- came as a JeWy that I might gain the Je'ws ; to them that are under the Law, as under the LaWy that I might gain them that are under the haw ; to them that are without Law as without LaWy (being not without Law to Gody but in a LaWy * to Chrifi) that I might gain them that are without Law. To the Weak became I as Weaky that I might gain the Weak : J am made All Things to All Men, that I might by AU Means fave fome. And this I do for the Go/pel's Jake, If ye have a Love for the Gofpel, go ye and do likewife. They that are firong ought to bear the Infirmities oj the Weaky and not to pie afe ihemfelveSy Rom. Tf. i. Think i)f the Condefcenlion of Chrift to you, and then you will not grudge condefcending a little to your Weak Brethren- How much hath Chrift done for You-? How much hath Chrift fufFer'd for You ? And will you do nothing, will you fufFer nothing for his Weak Difciples ? We ought to lay down our Lives for the Brethren, i Joh. iii. 16. Bear ye one ano' ihers BurdenSy ^nd fi julfill the Law of * The Greek Word properly fignifies this j and not «nder a. Law, (^s our Tranflators groflly render it) for ♦hat is apt to cai>ry in k an Idea of Servile Subjedlion. Under a Lnnv, as in Rom. vi. 14, 15, i Cor. ix. 20. Gal. iii. 23. iv. 4,5, 21. v, 18. Chrift, IMPUTED. 235 Chri/l. Laftly, think of Chrift's righteouf- nefs, and then you will do Good Works. Think of nothing, fpcak of nothing, love no- thing but Chrift. Be ravifhed with his De- lights at all Times. Came nearer to the Blood and Righteoufnefs of Chrift. The Righteoufnefs of God is revealed from Faith to Faithj that is, from one Ekgree of Faith, to another : Therefore increafe in Faith, live near- er to Chrift ; and the nearer you live to the Saviour the farther you will be from Sin ; for the Grace oj God that hringeth Salvation hath appeared to All Men, Teaching us that denying Ungodlinefs and Worldly Ltcfls, we Jhould ^ive fiber Iji fight eoiifly and gcdly in this prefent World', looking for that Blejfed Hope, and the G lor ions Appearing of the Great God and our Saviour Jesus Christ, who gave himfelf for us, that he tnight redeem us from All Iniquity y and purify unto himjelf a Peculiar People, zealous of Good Works, Tit. ii. 11, 12,13, ^4* But how fhall I conclude my Difcourfe without fpeaking a Word to you who do not yet know your Intereft in t!ie Redeemer's righteoufnefs ? And what ftiall I fay unto you ? For I would not willingly fay a Word to dif- courage you, but do All I can to encourage you to believe in Chrift's righteoufnefs. We are Ambafludors for Chrift, as tho' God did beleech you by us : we pray you in Chrift's Stead be ye reconciled to God. And I befeech you Brethren, fuffer the Word of Exhortation. The righteoufnefs of Chrift is Free : 'Tis T 2 Free 235 Of CHRIST'S RIGHTEOUSNESS Free for the Chief of Sinners, i Tim. i. 15, 'tis Free for All who beUeve : Therefore only believe and 'tis yours. Don't ftand excufing yourfelves by faying " we cannot believe " Faith is the Gift of God, and no Man hath it of himfelf naturally. St. Polycarp in his Epiftle to the Philippians exhorts them to take heed to the Epiftle St. Paul wrote them, that, faith he, " ye may be edified in the Faith " which is given you." For Faith is freely given us of God. Therefore alk, and ye fhall receive. If you do not believe, the Fault is your own ) therefore pray don't charge it upon God. God will give you Faith, if you alk it : But if you will not afk, you are juftly con- demned. What iignifies making Excufes ? What Iignifies inventing Quirks and Evafions, and making this Pretence and the other to co- ver the Infidelity of your Hearts ? It is no Tri- fling Matter; it is a cafe of NecefTity; and you muft believe, or be caft into Hell for ever. The ri^hteoufnefs which your own Hands have wrought is a Bed fliorter than that a Man can ftretch himfelf upon it, and the co- vering narrower than that he can wrap himfelf in it, Ifai. xxviii. 20. But the Righteoufnefs of the Son of God is a foft and Eafy Bed, and long enough for you to ftretch yourfelves upon ; his aftive obedience is a covering broad and wide enough for you to wrap yourfelves in. Wrap yourfelves in this White Raiment, that^^ may be cloathed^ and that the Shame of your ISlaked- nefs IMPUTED. 237 nefs do not appear. God commands you to believe, i John iii. 23. ^his is his Command- ment ^ that we fiould believe on the Name of his Son Jefus Chrift — This Command you are abfolutely obliged to obey, or clfe you mufl perifli eternally. What fignifies obeying all other Commands ? If you do not obey this, you may as well obey none. Do not fay we have no Power to obey this Command; for God who commands us to believe, does alfo give us Power to believe; if therefore we do not believe, we are Inexcufable. He that believeth not is con- demned already^ John iii. 18, . 'Tis the Eaficll: Thing in the World to believe when a Soul is enabled; and a young Chriftian is often apt to wonder that he did not believe fooner. To be- lieve is to renounce all that is in us, and to live upon all that is in Chrill. A True Be- liever renounces his own Merits, and lives upon the Merits of Chrift : He renounces his own Righteoufnefs, and lives upon the Righteoufnefs of Chrift : He renounces his own Sanclification, and lives upon Chiift for San6liftcation : Pie renounces his own Obedi- ence, and lives upon the Obedience of Chrift. Only renounce all that is your's, and all that Chrift hath is free for you. Are you Difo- bedient ? Then truft in the Obedience of Chrift. Are you Unrighteous? Then truft in Chrift's Righteoufnefs. Are you Unholy ? Then truft in the Holinefs of Chrift. Re- member the Lord Jefus did not die for the Godly, but for the Vngodhy Rom. v. 6. Chrift flied his Blood for you, he lived for you 238 Of CHRIST'S RIGHTEOUSNESS you, he died for you, he fulfilled all Righte- oufnefs for you : Do but believe, and you will find it True. Believe, tho' you fee not. Our Saviour faith, blejjed are they that have not feen and yet have believed. Therefore believe that Chrifl loves you, believe that he gave himfeif for you, that he fulfilled the Law for you, and that he hath purchafed Salvation for you ; altho' you by your Natural Reafon fee nothing at all of this. Believe, tho' you fee no reafon in yourfelf for fo doing : Only depend upon the Free Grace of God, and you will be Happy. Sinners, don't flay a Moment ; come to Chrift immediately 5 call yourfelves upon him juft as you are. Only venture upon Chrift, and fee if he will call you out : in- deed he never will. Did ever any one truft in Chrift, and was confounded? Truft in him, hope in him, believe in him, and you will never be difappointed. If ye ftay away from Chrift longer, ye will be never the better : But the longer you ftay away, the worfe you will be. Do not look into yourfelves for a Fitnefs. All your Fitnefs is in Chrift. What you want is Chrift. Believe in him, and he is yours. In Him dwells all Fulnefs. Believe in Chrift, and all that Chrift hath is yours : his Blood is yours, his Wifdom is yours, his Righteoufnefs, his San6tification is yours ; yea Christ Jesus Himself is yours, he is yours in this World, and in the World to come ; he is yours in Time, and in Eternity. Even fo. Amen, Lord Jelus, Amen and Amen. CHAP. [ 239 ] CHAP. ir. Of regeneration. IT is the Office of every Minifler of the Gof- pel to declare all the Counfel of God, and not to build one Evangelical Do6lrine upon the Ruins of another, nor fo to preach Juflification by Faith, as to exclude the Regeneration of the Spirit. 'Tis Good fometimes to be Sufpici- ous of our own Judgment, and not too haftily to run in|o any Thing. Eji Modm in rebus — Extremes are Dangerous. The beft Way is to keep a due Medium, and not fo to infiil upon Chrifl without us as to exclude the Doflrine of Chrift within us, nor fo to affirm what Chrift hath done for us, as to deny what Chrift does or works in us. That God works in us is Evident beyond all Contradiction from PhiL i. 6. God hath begun a Good Work in you from PhiL ii. 13. God worketh in you from Heb. xiii. 21. God working in you from i Thef. ii. 13. The Word of God worketh effe6lually in you that believe. iTkef. i. 11. We pray that God would fulfill all the Good Pleafure of his Good- nefs, 240 Of R E G E N E R A T I O N. uefs, and the Work of Faith with Power, and I Cor. xii. 6. God ivorketh all tn all. Our Saviour fets Regeneration and Juflifica- tion both upon the fame Level, Joh. iii. 3. Except a Man be born again he cannot fee the Kingdom of God, and Mark xvi. 16. he that believeth not fiall be damnd fo that you fee as well the Un regenerate, as the Unbeliever is excluded the Kingdom of Heaven. This there- fore is a clear Demonflration that Regeneration IS as Neceflary to Salvation, as Juftification by Faith, and that we can no more be faved with- out being born of the Spirit, than without be- lieving in Chrift. As by our Juftification we live legally, i. e. are acquitted from all Guilt, delivered from the Curfe of the Law, and are entitled to Eternal Life^ fo by our Regeneration we live Spiritually, i. e. are made alive in Soul and Spirit: Heb. x. 38. Eph. ii. i. And thefe Two always go together. The Scriptures are Full of this Doftrine, and fo are the Homilies of the Church of England. We defcend imme- diately to the Proof of it. The Homily on Chrift's Nativity fays, ** according to his Great Mercy he faved us by " the Fountain of the New Birth, and by the *' Renewing of the Holy Ghoft, which he pour- " ed upon us abundantly, through Jefus *' Chrift our Saviour:" Tit. iii. 5, and 6, is here referr'd to; and thefe Words teach us that the New Birth is Necefiary to our being faved, and that this Renewing or Regeneration is the Work of the Holy Ghoft; which is faid to be poured upon us abundantly through Jefus Chrift Of REGENERATION. 241 Chiift our Saviour, becaufe Chrift procure ed for- us fo Excellent and Unfpeakable a Blef- fing. S The Homily on Whitfunday fpeaks thusj if othervvile he. (viz. Nicodemus) had known, the great Power of the Holy Ghoft in this be- half, that it is he which inwardly worketh the Regeneration and New Birth of Mankind, he never would have marvelled jat Chrift's Words." Here the Work of Regeneration is attributed to the great Power of the Holy Ghoff, who is God, Eternal, Infinite and Equal with the Father in everyi -Attributei and therefore his A61 muft be Omnipotent. Accordingly the Homily for Rogation Week hath thefe Words, *' tojuftify a Sinner, to new creatchim from a *' Wicked Perfon.to a Righteous Man, is a great- " erAcl {xiiitli St.. Augujtine) than to make fuch " a new Heaven and Earth as is already made." And is it an higher and greater Aft to new cre- ate a Sinner, than to make a new Heaven and a new Earth ? Gan any Power lefs than the Di- vine efiecl this Work ? Do Men believe thefe Homilies .? If they do, why are they flartled when they hear our Regeneration afcribed to a Supernatural and Divine Energy ? Do not they keep clofe to the Church of England^ who attri- bute it to an Almighty Power ? And do not they depart from her. who afcribe it to any lefs Efficiency ? Ac-ain, are Men Senfible of their Spiritual Death and utter Iridifpolition to God and Goodnefs ? ■ And can they think that any Power but that which railed Lazarus from the Dead {John xi. 43, 4^{,t) fufficient to U . quicken 242 Of REGENERATION. quicken them to Spiritual Life ? Yea, doth not the Scripture attribute this Marvellous Work to the felf-fame Omnipoteney that raifed Chrift from the Dead ? Compare Eph. i. 20. with Ch. ii. Ver. i and Co/, ii. 12, 13. Agreeable hereto the Homily for Whitfunday admonifheth' us to befeech God " fo to work in our Hearts " by his Holy Spirit, that we being Regenerate " and newly born again in all Goodnefs, Righ- " teoufnefs. Sobriety and Truth, may in the end '' be made Partakers of Everlafling Life in his " heavenly Kingdom." And the Homily for Ro- gation Week fpeaking of glorified Saints in Hea- ven, fays, " If they were alked again who *' iliould be thanked for their Regeneration, for ** their Juftification, and for their Salvation ? *' Whether their Deferts or God's Goodnefs on- *' ly? Altho' in this Point every one confefs "^ fufficiently the Truth of- this Matter in his *' own Perfon : yet let them all anfwer by the " mouth of David at this Time, who cannot *' choofe but fay. Not to us, O Lord, not to •* us, but to thy Name give all the Thanks, for " thy loving Mercy, and for thy Truth's fake." From all this taken together we learn that Re- generation is the Work of the Holy Spirit; that if we have it, we are to thank him for fo Un- fpeakable a Blefling, and that the Fruits thereof are Goodnefs, Righteoufnefs, Sobriety and Truth. In the Book of Common Prayer there is fre- quent Mention of this Divine and Heavenly Do6trine. In the Colle6l for Chriftmas-Day we pray ** Grant that we being Regenerate and " made Of REGENERATION. 243 *' made thy Children by Adoption and Grace, '* may daily be renewed by thy Holy Spirit." In the Firft Claufe we afk for Regeneration ftridlly fo called, i. e. the A61 of God's Spirit in'turn- ing the Soul from Darknefs to Light : in the Lafl, where mention is made of being daily re- newed, we pray for San6tification ; and fb the Apoftle prays for the Thcjjalomans, that God 'would JanBify them wholly ^ that their whole Spirit and Soul and Body might be preferred Blamele/Sy i Thef. v. 23. 2 Cor. iv. 16. Jn the ColIe6l for Alh-Wednefday we beg of God to " create and make in us new and con- " trite Hearts." This new Heart is the fame which St.' Paul calls the New Creature^ 2 Cor, V. 17. and a true Heart, Heb. x. 22. This the Regenerating Grace of God creates in us ; and hereupon follows Contrition, Lamentation and Unfeigned Sorrow for Sin, according to that of the Prophet, after that 1 was turned^ I repented ; and after that I was injiruBed I fmot-c upon my thigh. Jer. xxxi. 1 9. At the beginning of the Office of Baptlfm it is faid, " None can enter into the Kingdom of *' God, except he be Regenerate and born anew " of Watei' and of the Holy Ghoil :" according- ly ihe Church prays afterward, " Give thy Ho- ** ly Spirit to this Infant, that he may be born ** again, and be made an Heir of everlafting •* Salvation." In thefe Two Places we are taught that Regeneration is neceifary to our en- tering into the Kingdom of God, or becoming Heirs «f everlafling Salvation. And 'tis Ob- U 2 fervabic 244 Of REGENERATION. .fervable the Holy Ghoft is nominated as the Pro- per Author and Efficient of our Regeneration. From what hath been faid we may deduce the Three following Proportions : I. That Regeneration is neceflary to our ob- taining Eternal Life and Happinefs . II. That this Second Birth is not the FfFea of Man's own Will or Power, but of the Spirit of God, and III. That the Fruits of Regeneration are Faith, Love, &c. Each of thefe I fhall endeavour to prove from the Holy Scriptures. As to the Firfl our Saviour exprefsiy declares to Nicodemus^ that ex- cept a Man be borii of Water and of the Holy Spirit, he cannot enter into the Kingdom of God, John iii. 5. Obferve Firft, Nicodemus being a Pharifee, ver. i. was undoubtedly an Honefl, Sober, Moral Man, as the befl of that Stdi were, Luke xviii. 11, 12, yet our Saviour lets him know that all his Morality would never carry him to Heaven, that he would ne- ver enter therein unlefs he was born again. This our Divine Prophet ufhers in with a dou- ble Affeveration, A'erily, verily, to exprefs his earned Concern for Nicodemus^ and to incul- cate his Words more deeply upon Nicodemuis Heart. This teaches us that our higheft Ati tainments in Morality will never bring us to Heaven. Of REGENERATION. 245 Heaven unlefs we are born again. Secondly, Nicodemus was a Ruler of the Jews, a Mafter in \jrael, Vfr. i, 10. yet totally Ignorant of the New Birth, as appears from the Queftions he propounded, ver. 4, 9. How dreadful a Cafe is it when they who fhould preach this Doftrine to others know nothing of it them- felves ! Will not that Accufation St. Faul brings againfl: the Je'ucs fall very heavy upon the Heads of all fuch Teachers, Thou which teacheft another, teachejl thou not thyfelf? And how will they bear that other Reproof of the fame Apoftle in his Epillle to the Hebrews, when jor the Time ye ought to be Teachers, ye have need that one teach you again which be the Fir ft Principles of the Oracles of God } But to come to the Text, when our Lord fays, except a Man be born of Water and the Spirit, fome fuppofe that thefe Words contain an Hendyadis, and fo fignify no more than being born of the Spirit, who for his fanftifying and refrefhing Influences refembles Water, fohn iv. 14. vii. 38, 39, &c. &c. Others by Water underftand Baptifm according to Mark xvi. j6. He that believeth and is b apt i fed fljall be faved. But take which of thefe Interpretations you pleafe, (or both if you think proper, for they are both very Confiftent with each other) the Confe- quence will ftill be riie fame, viz. that without being born again ]V!en cannot enter into the Kingdom of Heaven. Obferve, our Lord doth not fay fhall not, as if Unregenerate Men vere only excluded Heaven by the Decree and Purpofe 246 Of REGENERATION, Purpofe of God, but cannot, lo afcertain us of the Abfolute Impollibility of the Thing : fo St. Paul, I Cor. xv. 50. Flejh and Blood cannot inherit the Kingdom of Gop. There is an. utter Contrariety in the Heart of an Unregene- rate Man to Heaven, and the Felicities of that Blelled State. If a natural Man was admitted into Heaven, he would find no Pleafure nor Satisfadion there ; all the Joys of that Blefled Place would be to him Taftelefs and Infipid, and afford him no more Happinefs than Con- certs of Mufic to a Deaf Man, or a variety of Colours to a Man born Blind : yea, fuch an one would rather flee to Hell for Company like hi'mfelf, than Hay in Pleaven to be tormented and tantaliz'd with Plealures whereof he could have no Relifh nor Enjoyment. Laftly, Chrift here argues the Necefiity of Regeneration from the Spiritual Uncleannefs or Pollution of Man's Pirft Birth, that which is born of the Flefh, is FleJJj J and that which is born of the Spirit, is Spirit, i. e. is Spiritual, ver. 6, where he not only infills upon the Indifpenfible NecefBty of a Spiritual or Second Birth, but alfo flates a Parallel between that and our Natural Birth, which is at the fame Time both veiy Elegant and very Inilru6live ; for as we have our Na- tural Being from our Natural Parents, we have our Spiritual being from the Spirit : As that bears the Image of Adam, this bears the Image of Chrift, 2 Cor. iii. 18, as by that we be- come Men, by this we become New Men, or Chriftians. St. Fatil Of REGENERATION. 247 St. Paul fays to the Corinthians^ 2 Cor. v. ijy If any Man be in Christ, he is a New Creature^ that is, if a Man be in the Faith of Chrift, if he be vitally and myflically united to Chiiil:, if he be one Spirit with him, 1 Cor, vi. 17, then he is a New Creature. A Man may be in the Philofophy of Ariftotle or Pythagoras, he may be in the Morality of Cicero or Antoninus^ and ftill remain Unrenew- ed in Heart, Unconverted and llnfanftified : A Corrupt Unregenerate Spirit frequently lurks under all this External Glofs and Pageantry. It is the Believer in Chrift, and he only that is a New Creature j in fuch a Soul there is a New Creation, Old Things are paft away, heholdy all Things are become New ; the cor- rupt Inclinations and Defires of the Old Adam are abolifh'd, and the Graces and Principles of the New Man inferted. In Regeneration the Spirit of God produces Light out of Darknefs, he makes the barren Heart fruitful, and out of Confufion and Difcord brings Order, Har- mony and Tranquility. In a Soul thus wrought upon all Things are become New, a Man then receives a new fet or Hopes and Fears ; his Judgment is enlightened, his Will re6lified> and his Heart transformed:* his Eyes are open'd, and his Views are no longer terminated within the Horizon of this World j he fees into Eternity ; his Hope is full of Immortality, Spiritual Appetites are excited in his Soul, his * ^om. xii. 2, U 4 Affections 248 • Of REGENERATION. AfFe6tions are raifed to God and Heaven, his Soul thirfteth for God, for the Living God ; his conftant cry is, when fliall 1 come and ap- pear before God ? To this add Gal. vi. 15, In Christ Jesus neiiher Circumcijion nor JJncircumcifion availeth any "Thi/igi but a New Creature. By Circum- ciiion here we underftand the Moral and Cere- monial Duties of the Mofaic Lav/ ; by Uncir- cumcifion are meant the Moral Principles and Pra6tices of the Gentile World : All thefe the Apoftle tells us will avail nothing to our Salva- tion; the only Thing that avails in this Affair is a New Creature, or a New Creation as fome render it. Need any Thing more be faid to fhew the Abfolute Neceffity of a New or Se- cond Birth, in order to our entering into the Kingdom of Glory ? Obferve, it is here faid a New Creature, and Gal. v. 6, Faith which *worketh by Love, and i Cor. yii. 19, the keeping of the Commandments of God. Many People make a great flir about keeping the Com- mandments- but what Commandments do they mean? If they mean the Commandments of the Law, who is there that keepeth them ? Do they themfelves keep them ? When I fpeak of , keeping the Commandments, I mean thole Two, I John iii. 23, And this is his Commandment^ that we Jhoiild believe on the Name of his Son Jesus Christ, and love one another, as he gave us commandmejit . As the whole Law is fumm'd up in Two Commandments, Matt. xxii. '40, fo here the whole Gofpel is futimi'd up jn thefe Two Coniimandments, of believing in Christ, Of REGENERATION. 249 Christ, and /ovi/ig one another as he loved tis^ John xiii. 34. Thefe Two arc the Com- mandments that Chrift gave his Diiciples, and every ChrifHan is ohhged to obferve them. It is therefore rightly laid by Ignatius the Martyr, " Faith* and Love is all our Religion " I might further evmce the NecelFity of the New 1 irth from thofe Exhortations in Scripture, we meet with to this Purpofe, Rom. xii. 2. Eph, iv. 23, &c. from the abfolute Holinefs' of God, Exod. XV. II. "Jojlo. xxiv. 19. i ^am^ ii. 2. vi. 20. 'Job iv. 17. xv. 15. Rev. iv. 8, &c. from the Orisiinal and Actual Sinfulnefs of Mankind, Job xiv. 4. l^f. li. 5, and from the utter Impolhbility there is that any Thing Unholy or Unclean fliould dwell with God, Matt. V. 8. Hab. i. 13. Heb. xii. 14. But what 1 have faid is fufficient, cfpecially conii- dering however Men may differ in explaining the Nature of Regeneration, ^^X. they generally agree in holding it Neceffary for our obtaining future Blifs and Profperity. Is Regeneration fo neceffary ? Is there no be- ing faved without it ? Then how highly doth it become us to fcarch whether we are Regenerate or not ? Our Saviour defcribes the State of Mankind in General when he fays, Let the Dead bury their Deadj Luke ix. 60. and fo docs St. John when he fays, the ivhole Worl^ lieth in IVickednejs^ i John v. 19. How many a Living Body contains a Dead Soul ? How many are Alive in the Flefli, but Dead in Spi- rit ? Perhaps you think yourfelf a Chriftiaii ' becaufe 250 Of REGENERATION. becaufe you are one outwardly ; you think yourfeJf Regenerate, becaufe you are outwardly Moral; but how many Unregenerate Moralifts are there in Hell ? Don't miftake the Cafe, you may have all External Morality without having any Inward Chriftianity ; what fignifies being outwardly Moral, unlefs you are inward- ly Spiritual? If you have not an Experience of Inward Regeneration upon your Heart, however Sober, Juft and Laudable your Exter- nal Converfation may be, yet you have no True Religion in you. Was you ever thoroughly awakened to a Senfe of your Mifery ? Have you feen and felt the exceeding Sinfulnefs of Sin ? Did you ever groan under the Burden of a De^- praved Nature ? Have you feen yourfelf Loft ? Have you experienced /our utter Inability to fave yourfelf ? Hath God called you out o-f Darknefs into his Marvellous Light ? Hath he tranflated you out of the Kingdom of Darknefs into the Kingdom of his dear Son ? Are you converted, and become as a Little Child ? Hath the Holy Ghoft taken Poffeffion of your Heart ? Are you palled from Death unto Life ? Are thefe Things fo in your Soul ? If they are not, ail your Moral Virtues are but Splendida Peccata^ and your Formal Religion will only ferve as an Jgnis Fatuus to dazzle your Eyes, and lead you more fedately to Deftru6lion. Hear what Biftiop Sanderfon fays, " Men *' may reform themfelves in the general courfe *' of their Lives in fundry Particulars, refraining ^* from fome Grofs Diforders, and avoiding the *^ Occafions Of REGENERATION. 25T '* Occafions of them wherein they have form- " erly lived and delighted, and pra6lifing ma- *' ny Outward Duties of Piety and Charity, " conformable to the Letter of the Laws of *' both Tables, and mifliking and oppofing *' againft the common Errors or Corruptions " of the Times and Places wherein they live ; ** and all this to their own and others think- '* ing with as great a Zeal unto Godlinefs and " as thorough Indignation againft Sin as any ^'others: All this they may do, and yet be " rotten at the Heart, wholly Carnal and Un- " renev^ed, quite empty of found Faith, Repen* ^* tance and Obedience, and every good Grace ; " full of Damnable Piide and Hypocrify, and in " the Prefent State of Damnation."* Obferve what this judicious Divine fays, and hence Jearn not to miftake Morality for Chriftianity : how many fecret Vices lurk under the mafk of a falfe Morality ? This outward decency of Behaviour is often a covert for Pride, Luft, Covetoufnefs, Worldly Mindednefs, Envy, Wrath, Malice, Revenge, and all Manner of Spiritual Wickednefs. Therefore fee that your Heart is changed, -f- fee that your Soul is cre- ated anew : % till this is done never look upon yourfelf as Regenerate. But if the Self-righ- teous fcarcely be faved, where will the Ungod- ly and Practical Sinner appear ? How will you Sermon on i Kings xxi. 29. f 2 Cor, iii. 18. X Eph, ji, 10. dare 2^2 Of REGENERATION. dare to ftand before God in Judgment ? Yet there is Remillion of Sins for the worft of you in the Blood of Chrift. Now ' is the Accepted Time, now is the Day of Salvation. While you have Time believe in Chrift. Saving Grace is free for you: God gives it unto you. But do not miftake a few Legal Conviftions of Natural Confcience for Converlion. Do not think yourfelf a Chriftian becaufe you endure a great deal of Terror. How many go to Hell with E/im's Tears, Ahab's Humiliation, "yudas's Confelfion, Felix's Trembling, and Jlgrippa^ almoll Chriftianity ? Some People have a Hell here, and a Hell hereafter. This is the Cafe'of Final Apoftates, and of ihofe who commit the Sin againfl the Holy Ghost. Yet let not weak Souls be difcouraged ; for there is no be- ing converted without being convi6fed."* Let thofe therefore who arc convitied of Sin, hope and quietly wait for the Salvation of the Lord, Lam. iii. 26. Jeius Chrift is a good Phylician, he wounds deeply, that he may heal effectually. The fliarper your Convi6i:ions are, the fweeter fhall your Confolations be. Are you in Pangs and Agonies of Soul ? Chrift will deliver you. Hath he brought to the Birth ? and will he not give ftrength to bring forth ? Stand ftill^ and fee the Salvation -f- of God. Are you now Aftlifted, toffed in Tempefts, and not Comforted ? You fliall be the more fettled hereafter. A Young Chriftiark ^ob. xvi. 8. Matffs. xviii, 3. f Exod. xiv. 13. , is Of REGENERATION. 253 is like a Young Tree : The more a Young Tree is fhaken, blown about by Winds, and loofened at the Root,^ the deeper Root it takes, and the fafter it is fixt in the Ground at lafl ; juft (o the more a Child of God is fhaken with' Fears, Trials, and Anguifli of Heart, the Wron- ger he will become in Faith at laft, and have the fuller Perfuafion, the clearer Evidence, and more conftant, comfortable Aflurance of God's Love unto him. This is Agreeable to Scrip- ture* and the Experience of Saints. II. The Second Propofition is that the Se- cond Birth is not the Effect of Man's own Will or Power, but of the Spirit of God. As in the Natural World all Things are of God, fo likewife are all in the Spiritual : .As in the Vifible Creation God created the Sun, the Hea- vens, the Earth, the Sea and all that is there- in ; fo in the New Creation God creates Faith, Hope, Love, and all other Fruits of the Spi- rit. All Things in a New-born Soul are of God. As Man could not create himfelf at firfl, fo neither can he regenerate or create his Soul anew. This is clearly Demonfi:rable' from the Do61:rine of Original Sin. as before laid down; for if all the Powers and Faculties of the Human Nature are debafed, then is the Will depraved alfo; how then can a Man rege- nerate himfelf by his own Free Will ? Hence P/al. xxxviii. Ixxvli. Ixxxvlii. Lam. iii. you 654 Of REGENERATION. you fee the Neceffity of the latter Part of the Proportion, viz. that the Second Birth is the EfFe6l of the Spirit of God. This we fhall endeavour to eftablifli by fome Texts of Scrip- ture. The Evangelift St. John fpeaking of the Rege- nerate fays, which were Born not of Bloody nor €j the Will of tfje Fleflj, nor of the Will of Man^ but of God, John i. 13 : In which Words he acquaints us that New-born Souls do not become fuch by Virtue of their Blood, that is, their Natural Defcent and Lineage; nor of the Will of the Flefli, that is, their Na- tive Free-will and Mental Abilities ; nor of the Will of Man, that is, the Inftru6lion, Infor- mation and Inilitution of others ; but of God» that is, by the fole Influence and Operation of the Divine Spirit. So that here all other Caufes are excluded from our Regeneration, but the Will of God. To this we may add the Tefti- mony of St. f antes ^ Jam. i. 18, Of his own Will begat he us by the Word of ^ruth. Here you fee God of his own Will begat us 5 yet he ufed the Word of Truth as a Means of our Spiritual Regeneration. And this we. lee is commonly the Cafe : Souls are generally con- verted and regenerated under the Word : So St. Peter, being born again , 7iot of Corruptible Seedy but of Incorruptible y by the Word of ' God, which liveth and abideth for ever^ i Pet. i. 23. And St. Paul, i Cor. iv. 15, In Christ Jesus I have begotten you through the GoJ- pel. Our Of REGENERATION. 255 Our Saviour delivers the fame Do6lrine, John XV. 5. Without me ye can do Nothing, The double Negation in the Original gives the Words a peculiar Weight and Emphafis, and infallibly affures us that we can do Nothing to any Saving Purpofe without the Divine Aid and Influence. Our Lord doth not fay (as one juftly obferves) " ye cannot fo ea/ily\ (o exaBly^ ^^ io perfeBly, Sec. but abfolutely ye Cannot: *' He does not fay ye Cannot do every Thing, " or any greaf or difficult Thing ; but fimply "Without Me, i.e. feparate from me, by *' any Power of your own, and without my in- " dining^ quickening^ ajjifiing Grace ye can do " nothing, i. e. nothing at all, whether " little or great, eafy or difficult, in any Meafure " or in any Degree." What clearer Proof can we have of the W^aknefs of Man's Will, and the utter Impoffibility of his Regenerating himfelf ? St. PW gives us his Judgment in this Point 2 Cor. iii. 5. Not that we are Sujicie?2t of our- fehes to think any thi?jg as of ourfehes : but our Sujficie7jcy is of God. Was the Apoftle Infuf- iicient to think a Good Thought ? And are not we much more? How then can we by our own Strength regenerate ourfelves ? Again, the Apofrle fpeaks in the prefent Ten fc, we are ; when he wrote this he was undoubtedly a Re- generate Man : this therefore {hews us that without God we are as Infufficient to think a Good Thought after Regeneration as we were before; how wifely then doth the Apoflle con- clude 255, Of REGENE;R.AT.I O N. elude our S,iifficiency is of God ? And have riot all we the higheft Reafon to make the fame Conclufion ? Jndded I readily allow the i^paf- tle is here ipeaking of his Miniflry and the Suc- cefs thereof; but is not the fame Power that renders our Miniftry fuccefsful for the Rege- jieration of others, necellkry for the Converfion and Salvation of our own Souls ? This Do6lrine is further confirmed from the Prayer of Ephraimy funr thou wf, and I JJ: all be turned y Jer. xxxi. 18. But what Occafiort had he to pray to God to turn him, if he could turn himfelf ? This fliews that our Con- verfion is of God y and fo does the Prayer of the Church, Cant. i. 4. Draw me, we will run after thee \ before the Lord draws us we can- not flir a ftep ; but afterwards we v^alk, yea run in his Ways : then we move freely and fwiftly to him who is the centre of our Attrac- tion, and the fource of our Felicity. With all this agrees the Prayer of Zion, Lam. v. 21. 'Turn thou us unto thee, Q Lord, and we fl: all be turned : fo in the Liturgy of the Church of England, Turn thou us O good Lord, and fo JJjall we be turned^' We cannot turn ourfelves ; unlefs * Some People laugh and jeer at the Terms Converted and Converfion, efpecially when they hear Converfion infilled up* on as neceflary for Profeflbrs of Chriflianity. But are not the Church-People profefs'd Chriflians ? and yet in the Commi- nation they pray, *' Turn Thou us, O good Lord, a/id foflmtl •we be turned : Now what is Tutn but another Nartie for Ccn- vert? We fee. then that Converfion is neceflary even for .Chrif- tians. Indeed Profefs'd Chrillians are by Nature no better than Profefs'd Heathens. And let ScofPers take care left that come Of REGENERATION. 257 tmlefs God by his Spirit turns us we fhall ne- ver be turnecl at all. " No Man is efiedtually *' turned unto God, unlcfs the Spirit fpeaks " unto him, and atls immediately upon him : " for the Firft Converfion of the Soul unto " God is from the immediate Influence of the " Holy Ghoft upon it. This is the Ible and *' proper Aft of the Spirit, and no outward '' Means and Inflruments are able to do it of "■ themfelves."* Some Men have too great and arduous conceits of the Human Will to allow this -J they think this Doclrine of Supernatural and Efficacious Grace robs Man of the Freedom of his Will, and fo deflroys his Nature. To this T would reply a few Things : Firfl, if it was true that the freedom of Man's Will was obflrufted in the Work of Converfion, would he iuflain any real Lofs or Detriment thereby ? Did not God create Man and put him into this World without alking the confent of his Will? And does any Man think God hath done him any Injuftice, or conceit this World a lefs happy Place on that Account ? Even fb if God is pleafed to convert a Man without ftanding to confult or afk Leave of his Will, is that any Rcaibn why the Man fhould think the Spiritual World lefs happy, or his Condition lefs Eligi- comc upon them which is fpoken of by our Saviour, Mutth. xii. 15. This People's Heart is waxed grofs, and their Ears are dull of hearings and their Eyes they have clofed i left at any Time they fhould fee wi^h their Eyes, and hear with their Ears, and fhould underftand with their Hearts, and fliould be converted, and I fhould heal them. • JSdivards*s Preacher, Part III. X hie? 2^8 Of REGENERATION. ble? Yea rather hath he not Reafon to blefs God for not leaving him to the Obftinacy and Perverfenels of his Natural Will? We fee then that the Happinefs of Man will be never the lefs, tho' his Will fhould be fuperfeded or overpower'd in Converlion. Secondly, I would afk, is Peccability fo defnable a Thing that we would not be without it ? Or fhould we not rather choofe to be deliver'd from it ? Why then do Men fo warmly and indefatigably con- tend for fo dangerous a Weapon ? Do they not remember, do they not confider, have they not heard, hath it not been told them, that Free- will in its Pure and Uncorrupted State was a Means of ruining our Firft Parents and all their Pofterity ? Can we expe6l any Thing better from it, now it is depraved and inclined to Evil only? This Confideration ought to abate and moderate Men's Zeal in contending for Free- will in Fallen Man. Thirdly, if by Freedom be meant a Will and Power to ferve God free- ly, (and nothing elfe deferves the Name of Li- berty) then we would exhort and perfuade Men by all Means to feek after fuch a Freedom as this : and how fhall they attain this but by be- lieving in Chrift ? If the Son floall make you free, ye fhall be Jree indeed, but whofoever com- mit teth Sin is the Serva?2t of Sin, John viii. 34, 36; Whence we learn that none are free but thofe whom the Son of God makes fo, and that all who are not thus made free are the Ser- vants of Sin 5 what Trifling and Collufion is it therefore for Men to talk of Freedom while they are in a ftate of Nature ? They may pro- mife Of REGENERATION. 259 mife themfelves Liberty, but the Word of God informs us they themfelves are the Servants of Corruption, 2 Pet. ii. 19. Fourthly, we do not fuppofe that God in converting Men deals with them as Stocks or Stones, he does not take away or deflroy the Will, but only gives it a right Turn j fo faith the Pfalmift, thy People Jhall be Willing in the Day of thy Powefy Pf. ex. 3. The Day of God's Power is the Time when the Spirit comes Purpofely and delignedly to convert Souls ; then he makes his People willing, not by taking away any Power the Will had before, but by affording it a Power which it had not. And is this any Violence or Infult upon the Will ? Suppofe a Man is fick, and unable to ftand or go, would a Power communicated to fuch a Man to ftand or walk be any Encroachment upon his Will ? In like manner our Wills are difordered and unable to will what is Good till God enables them : Now will you fay that an AbiUty given to make a right Choice is any Invafion or Infringe- ment upon our Volition or Liberty ? Is not fuch a Power thus communicated a Cure for our Weaknefs, a Reftoration of our Soul's Health, and an Addition to our Spiritual Eftate ? Hofea delcribes this Liberty thus, / drew them with Cords, of a Man, with Bands of Love, and I. was to them as they that take off the Toke on their Jaws, Hof. xi. 4. We lee here God draws, with Cords of a Man, with Bands of Love, that is, with Motives and Inducements fuitable to the Nature of an Intelligent Spirit, fuch as Man isj and he is moft powerfully X ? moved 26o Of REGENERATION. moved by the Influences of Love, i John iv. 19, Hence this Divine Attra6i:ion or Drawing: is laid to be with Bands of Love. And when God thus draws Souls, he takes the Yoke off their jaws, which well denotes that Evil Bias and Tendency whereby the Soul is fway'd to- Sin J which when God takes ofl^, the Soul feels itfelf at Liberty, juft as the Body dees when a Yoke of Iron is taken off the Neck, And the Removal of this Spiritual Yoke is no more de- triment to Liberty truly fo called, than the Re- moval of an Iron Yoke from the Body. Take the Suffrage of the Church concerning this Matter in the Tenth Article, *' The Condition " of Man after the Fall of Adam\ is fuch, that ** he cannot turn and prepare himfelf by his '•^ own natural fl:rength and good Works to " Faith and calling upon God : Wherefore we' " have no Power to do good Works, pleafant " and acceptable to God, without the Grace " of God by Chrift preventing us, that we " may have a good Will, and working with " us, when we have that good Will." To which the following Words were added in the Days of Edward the Vlth, " The Grace of " Chrift or the Holy Ghoft by him given " doth take away the Stony Heart, and giveth " an Heart of Flefli : And altho' thofe that " have no Will to Good Things, he maketh " them to will, and thofe that would Evil " Things, he maketh them not to will, yet " neverthelefs he forceth not the Will." To return. The Prophet Ezekiel fpeaks of this New Birth, Ch. xxxvi. Ver, 26, A Nc'io Heart Of REGENERATION. 261 Heart will I alfo give you, and a New Spirit will I put withi?! you, and 1 will take away the Stony Heart out of your Flejl:, and I will give you an Heart of Flep : lb alfo Ch. xi. Ver. 19. By the ftony Heart is intended the Heart of a Natural Man, which for its Ob- duracy, Impenetrabihty and InfenfibiUty of Di- vine Things, is fitly compared to a Stone. John the Baptift calls the Gentiles (and all Natural Men for the fame Reafon) Stones, Matt. iii. 19. And our Saviour ufes the fame Figure of Speech, Mark iv. 5, where he mentions the Jlo?iy Ground. All which may convince us of the fuitablenefs and propriety of this Similitude. This fliony Heart God promifes to take away, and give inflead thereof a new Heart, i. e. a foft, tender and pliant difpofition of Soul, <]uite contrary to our former Obftinacy and Untra6tablenefs j a Heart capable of Divine Impreflions, fabmifTive to the Divine Will, and Obfequious to the Divine Commands. And obferve by what a variety of Names it is <:alled, a New Heart, a New Spirit, an Heart of Flefu, as well to denote the earneftnefs and fmcerity of the Promifer, as the greatnefs and efficacy of that Power required to execute the Promife, and the compleatnefs and perfe6lioJi wherewith it fhall be fulfill'd in thofe Souls who rely upon it. Indeed 'tis well God hath promiied to do this great Work, for we can- not do it ourfelves ; and we could have no Hope of having it done at all, unlefs the Al- mighty had engaged to do it. " Look into your '' Heart (faith Bifhop Rey?iolds) and you fliall X 3 r" find 262 Of REGENERATION. " find a very Hell of Uncleannefs, full of deep *' and unfearchable Deceit and Wickednefs, '' full of Hardnefs : no Sins, no Judgments, *' no Mercies, no Allurements, no Hopes, '* no Fears, no Promifes, no Inflru(5lions, *' able to flartle, to awaken, to melt or (hape it *' to a better Image, without the immediate " Omnipotency of that God which melts the ** Mountains, and turns Stones into Sons of Tit. iii. 5. Not by Works of Righteoufnefs which we have done, but accorditig to his Mercy he faved us, by the Wafoing of Hegenerationy and renewing of the Holy Ghofl. Our own Works of Righteoufnefs are here excluded, and the Mercy of God afligned as the alone Caufe of our Salvation ; and the Means here- of are, Firft, Regeneration, which exprefles our Firft being turned to God; and Second- ly, the Renewing of our Minds : And both thefe are attributed to the Hoxy Ghost as the Efficient thereof. In ^ph. ii. i, and Col. ii. 12, 13, we are informed that Men are T>ead in Sim, and fo confequently can no more raife themfelves to Spiritual Life, than a Dead Body can raife itfelf to Natural. Hence this work is afcribed to the Infinite Power of God, the fame Power that railed Chriff from the Dead, that created the World, and fpoke Light out of Darknefs, 2 Cor, iv. 6. And Chrift who is God equal in Power with the Fa- * Sinfulnefs of Sin, p. 140. ther, Of REGENERATION. 263 ther undertakes this Work, faying, the Dead fiall hear the Voice of the Son 0/ God : and they that hear fijall live, John v. 25: But fome are ready to alk, it we have no Power to renew ourfelves and turn unto God, why are we commanded and exhorted thereto in Holy Scripture ? Doth not this imply that we have a Power to turn? The Anfwer is twofold; Firft, the Exhortations to Regeneration which we meet with in the New Teitament, are gene- rally exprefled paflively, to teach us that this is not our own Work, but the Work ot God upon our Souls ; thus St. Paul doth not fay to the Romans, transform yourfelves^ but be ye transformed y Rom. xii. 2. He doth not fay to the Ephefians, renew yourfehes, but be ye renewed, Eph. iv. 23. And he doth not fay, ive renew our Inward Man, 2 Cor. iv. 16, but the Inward Man is renewed Day by Day, All which fhews us that we are Paflive in our Regeneration. Secondly, hath God commanded, IVafJ^ ye, make you clean, ceafe to do evil^ Ifa. i. 1 6 ? Hath he not alfo promifed, I will fprin^ kle clean Water upon you, and you fJjall be clean, Ezek. xxxvi. 25? Hath he commanded, cir- cujncife the Forejkin of your Heart, Deut. x; 16? Hath he not alfo promifed, the Lord thy God will circumcife thine Heart, Deut. XXX. 6 ? So tliat we fee what God' commands his People, He himfelf hath promifed to do for them and in them : he hath engaged to work that Regeneration in them which he re- quires of them : And let them only depend X 4 upon 204 Of REGENERATION. upon his Promife, they will find him as good as his Word. Hovv' many great and glorious Piivileges accrue to the Children of God upon their Spi- ritual Regeneration ! They are the Seed of Abraham^ Gal. iii, 29. tlie Friends of Christ, John XV. 15 the Sons of God, John i. 12. Gal. iv. 6. 1 John iii. i. They do not trace their Pedigree from Kings or Princes, or Tem- poral Lords, but from God, from the King of Kings, and the Lord of Lords; they are the Sons of God -, and if Children, then Heirs, as the Apoftle argues ; all Children have their Birth-Ri2:ht : much more the Children of God : they are heirs of God, Rom. viii. 17. heirs of Promife y Heb. vi. 17. heirs of Salvation, Heb. i. 14. Heaven is their Inheritance, i Pet. i. 4. and they have as much a Right to it as an Heir hath to his Eftate. They have an Una- lienable Title to it, becaufe Cbrift hath pur- chafed it for them ^ and they fliall as furely pofl'efs it, as Chrift hath died, and now lives in Heaven. ' When our Lord comes to Judg- ment, he will invite them to i?iherit (which you fee is a proper Word to be ufed to Heirs who have an Indefeafible Right to a Thing) the Kingdom prepared for them from the Foun- dation of the World, Matt. xxv. 34. and thefe Words we are not to look upon barely as an Invitation, but aifo a Congratulation of their Happinefs. The Regenerate are Kings, and 'Priejls unto God, Rev. i. 6. they are Free of the heavenly ferufalevi^ Gal. iv. 26, 31. Heb. Xii. 22, 6cc. &c. in. I come Of REGENERATION. ^6^ III. I come now in the Third and Laft PJace to Ihew that Faith and Love, &c. are the Fruits of Regeneration. Tho' we are all by Nature Degenerate Plants of a flrange Vine, yet Souls ihat are grafted into Chrifl the True Vine, bring forth good Fruit as naturally as a good Tree doth. The Regenerate are Partakers of the Dhine Nature, 2 Pet. i. 4. and of his Huiinefs, Heb. xii. 10. they have the Image of God damped upon their Souls, and are changed into the fame Imager 2 Cor. iii. 18. hence they are holy in all Marnier of Converfatioii, i Pet. i. 25. That I may not needlefly puzzle and perplex the Reader, I fliall only take notice of Ibme of thofe Fruits of Regeneration, which the Scriptures make exprefs mention of; thus, i John v. i.. Whofo- ever believeth that Jesus is the Christ is borji of God J fo that believing in Chrifh is the Effefl of our being born of God, for all True Believers are Regenerate, and all the Re- generate are True Believers : tho' 'tis not Peo- ple's faying they have Faith, but having Chrifl in their Hearts* that denominates them True Believers and Regenerate Perfons. Many, yea mofl who profefs the Chriftian Religion, look upon themlelves to be Believers and New-born Souls ; if you was to judge by People's profef- fion, you would think there were few Unbeliev- ers in the World , but if you examine into the Rom. X, 10. Experience 566 Of REGENERATION. Experience of their Hearts you will find it otherwife, and fee Reafon to conclude that the Number of Real Evangelical Believers is but fmall. Faith is an Affiance of the Soul upon Chrift, a Jiving out of ourfelves upon Chrift Jefus alone for Life and Salvation. This Faith is the peculiar Priviledge of thofe that are born of God, and is accompanied with Love which makes the Evangehfi: add, and every one that loveth him that begat^ hveth him aljo that is Begotten of him, i. e. he that loveth God will love him that is begotten and born of him, 1 John iii. 14, 16. Love is of God faith St. John, and God is Love^ i John iv. 7, 8, Love is the Univerfal Badge and Chai a^leriftick of Chrift's Difciples -, all the Children of God love his Image wherefoever they difcern it, they love freely and difmtereftedly, without Kefpecl of Perfons or Diftin6lion of Parties. All Believers in Chrift love one another j all that are born of God are cemented together in the Unity of the Spirit and the Bond of Peace ; but where Hatred and Malice reign, fuch Souls are not born of God, but of the Devil. 1 John iii. 9. Whojoever is born of God doth not commit Sin, i. e. doth not commit it wil- fully and habitually, as Natural Men do, for the Reader may obferve that he that is born of God is oppofed to the Natural Man mentioned in Ver. B. where it is faid, he that commiteth Sin is of the Devil. Regenerate Men may fall into Sin after Regeneration: I fuppofe that St. Paul was regenerated, jiSls ix. yet how did he fall into Inordinate Anger with Barnabas, Acis xv. 39 ? And Of REGENERATION. 267 39 ? And how haftily did he fpeak againft the High Prieft, ^^s xxiii. 3.? which he himfelf acknowledges to be a Crime, Ver. 5. It is the defire of every Soul that is born again, to be free from Sin ; yet if we allow none to be Regene- rate but thofe who are perfectly Pure from Sin, where fliall we find a Regenerate Man ? Who can fay I have made my Heart clean, I am Pure froni Sin ? A Chriilian is Perfe<5l, not iii himfelf, but in Chrift his Head. Whofo- ever looks into himfelf for Perfe6lion, he will never find it. All our Perfection is in Chrifl, and every Man who believes is PerJeB in Christ Jesus, as faith the Apoftle, Col. i. 28. Another Effect of the New Birth is Vi6tory over the World, For -whatjoever is born of God overcometh the Worlds i John v. 4. and this Vi6lory is gain'd by Faith, as the following Words fliew, this is the ViBory that overcom- eth the World y even our Faith. Faith enables Souls to conquer, Firfl, the Pleafures and Al- lurements of this World ; it gives them a View of Heavenly Glories, and then the Trifles and Baubles of this World vanifli and difappear ; it gives them a Tafte of Spiritual Joys, and then the Pleafures of Flefh and Senfe become Flat and Infipid. Men do not love to drink Water when they have once tafled Wine. W^hat a flur did our BlefTed Lord caft on all Human Glory and Grandeur when he refufed to be made a King ? And how glorioufly did his Servant Mofes defpife the World, and tram- ple on the Magnificence of a Court, when he refufed to be called the Son of Pharaoh's Daugther, ,^63 Of R E G E N E R A T i O N. ■paughtcr, and chofe rather to endure Afflic- tions with the People of God, than to enjoy the Pleafures of Sin for a feafon ? And what an admirable Example of Faith was Abrahajn, who -followed God into an Unknown Land, when he might have lived at Home at Eafe, and inherited his Father's Eftate ? Secondly, by Faith Chriilians overcome the Crodes, Afflifti- ons, and Perfecutions of the World ; thus th« Pfalmift in defcribing a Godly Man faith, he Jljall not be afraid of 'Evil TidingSy and the Reafon hereof is immediately rendered, his Heart is Fixed^ tru fling in the Lord, P(. cxii. Ver. 7. How vi61:orioufly doth St. Paul trir umph over Tribulation, Perfecution, Diftrefs, Famine, Nakednefs, Peril, Sword, &c. ? - What a world of Trials and Affli6lions did the Believers mention'd Heb. ix. undergo ? And how did the Primitive Chriftians endure Racks, Stakes, Fire, Sword, Danger and Death, in every ftiape ? Lailly, the Regenerate live above the Cares of the World j they take no Thought for Life, or Food, or Raiment j they are not like Martha, troubled about many Things, but with Mar\\ they choofe that good Part which (hall not be taken from them ; they are careful for nothing, but in every Thing by Prayer and Supplication, with Thankfgiving, make known their Requefts to God ; they cafl all their Care upon him that careth for them ; their Wili is refigned to his Will ; they live upon his Piomifes, they truil in his Providences, and are fatisned with all his Difpen fat ions. They biefs God in Profperity, they glory iji Tiibula.- tion, Of REGENERATION. c'69 tion, they blefs Cod for all Things. And while Worldlings murmur and repine at LoiTes, Troubles and Difappointments, they are glad they have any thing to give to God, they are glad they have any tiling to lofe for God, and always cry out from the Ground of their Hearts, the Lord gave,_ and the Lord hath taken away-y blejjed be the Name of the Lord. Another, and the laft Effe6t 1 lliall at preienc enumerate, is a Love and Defire of God's Word, thus faith St. Peter the Apoftlc of our Lorcl I Epiftle ii. 2, As ISfeiv-born Babes dcfrc the Sincere Milk of the Word. Chrift's Difciples are called New-born Babes becaufe of their Im- potence and Helplefsnefs, and becaufe they are born into a World of New Trials and Troubles' wherewith Natural Men are entirely unac- quainted. The Word is called Milk, becaufe as Milk noLiriflies Babes born after the Flefli, fa the Word of God nouriihes Souls born after the Spirit J it is called Sincere Milk becaufe of its Purity, and to diftinguifh it from the Doc- trines and Traditions of Men, which are Cor- rupt, Fi6litious and Counterfeit. This Sincere Milk New-born Babes dehre as naturally, and covet as greedily as Infjnts do their Mother's Milk ; and the End heicof is that they may grow thereby. Natural Infants do not grow im- lefs they are conflantly fupplj'd with the Breaff, no more do Spiritual Babes unlefs they are fed with the Food of God's Word. As little Chil- dren cannot live without their Mothers Milk, fo neither can the Children of God live, but they grow fick and languilh, if they have not the 270 Of REGENERATION. the fincere Milk of the Word frequently adml^ niftered unto them. The Apoftle adds, (as the Learned Dr. Edwards^ takes Notice) " That " they will not fail to defire this fnicere Milk " of the Word, which yields folid and proper *' Nourifliment for their Souls, // they have " ta/ied that the Lord h Gracious^ that is, " they having had an Experimental Know- " ledge of the Tender Love of Chrifl to Sin- " ners, namely to themfelves, they having felt *' the particular Goodnefs and Grace of God ** in changing and renewing their Hearts, they " cannot but paffionately long for and breathe " after this Spiritual Food and Nourifhment." 5^ If Faith and Love and Vi61:ory over the World are the EfFe6ls of Regeneration, then thofe who do not bring forth thefe Fruits are not Regene- rate. Every Good Tree bringeth forth Good Fruit, faith our Saviour : But if the Tree doth not bring forth Good Fruit, how doth it appear to be Good ? And if Men do not exhibit the proper Evidences of Regeneration in their Lives, how doth it appear to others that their Hearts are Regenerate ? And pleafe to obferve, our Lord doth not fay the Tree which bringeth forth Bad Fruit; but every Tree that bringeth not Jorth Good Fruit is hewn down and caji into the Fire, Mat. vii. 19. Not only Trees that yield corrupt Fruit, but they that yield no Fruit ' * See his Hearer. alfo • Of REGENERATION. 271 alfo (hall be cafl into Hell Fire: Even Branch in me that heareth not Fruit he taketh away^ John XV. 2. As our Saviour faith to the Jews^ If yc were Abraham s Chtldreny ye 'wotiid do the Works of Abraham^ John viii. 39. So we may fay, if ye were born of the Spirit, ye would abound in the Fruits of the Spirit ; now the Fruits of the Spirit are hove^ Joy, Peace, Long^ Juff'ering, Gentlenefs^ Goodnefs, Faith, Meehiefs^ Temperance. If you have not thefe Fruits, and efpecially, and above all, Faith in Chrifr, in vain do you pretend to be Regenerate. Where the Heart is internally renovated, the Life will be externally reformed ; where the Inward Work really is, the Outward Work will fol- low. There may be an Outward Reformation without an Inward Regeneration, but there cannot be an Inward Regeneration without an Outward Reformation. How is it with your Soul ? Do you Love all vi^ho Love God ? Have you put off the Old Man and put on the New ? Is your Converfation in Heaven ? Do you walk as a Child of Light ? Have you Chrift in you the Hope of Glory ? A Man may go a great way in Religion, and yet be Unregcneratc: Yea, the Unregenerate frequent- ly go farther in Externals than the Regenerate j . but their Souls are Dead for want of ChrilV, and a Living Faith in him, All who are born of the Spirit believe in Chrift. Chiifl is the Life of the Soul, juft as the Soul is the Life of the Body; and the Soul is as .Dead without Chrift, as the Body is without the Soul. Hence Chrift is called our Ltfe, CoL iii, 4. And 272 Of REGENERATION. iii. 4. And he that hath the So?2 hath Lije^ I John V. 12. He that belt eve th is born of God, t John v. i. fo that if you believe in Chriit, you need never queftioii your Rege- neration. Therefore rejoice in Chrifl Jefus, make him your all ; extol him highly, and give him all Honour and Praife. Though Thoufands of Doubts and Fears cir- culate around you, let none of them fettle upon you 3 but drive them all away, as Abraham drove away the Fowls from the Carcafes, Gen, XV. 1 1. No more doubt of your Second Birth than of your Firft. This Faith in Chrill is the Beginning of the Gofpel in the Heart j 'tis Heaven in Miniature, and will dilate itfclf into "all the Fullnefs of the Glory of the Eternal State. ney ( 273 ) DISC ,,Q U R S E O N MARK V. 36. Only believe , AS Mark the Evangelift, the blefTed Au* thor of this Gofpel, was not one of the Twelve Apoftles, many have thought that he wrote his Gofpel under the Care and lnfpe6lion of Peter y who revifed and corrected it for him ; and fo it was received as authentic in the Church of GOD. But this Conje6ture feems as need- lefs and infignificant as it is groundlcfs and pre-r carious. For fmce we are certain, that he was infpired by the SPIRIT of the Lord Jesus, and fpake and wrote (as alfo did the other Pro- phets and Evangelifts) as he was monied by the Holy Ghost, this is a fufficient Recommen- dation of this Gofpel to all fmcere Chriftiani,-, and a Reafon good enough to induce us to look upon it as Infallible and Divine, as well as any pthe^ Part of the Holy Scriptures, >y Spine 274 ONLY BELIEVE. Some are of Opinion that the Penman of this Gofpel was a Jew born, and that his Name was Mardocai, but after he was converted to the Faith of Christ, his Name was changed from a Hebrew to a Roman, and accordingly he was furnamed Mark, A6ls xv. 37. So hkewife the Apoftle Paul before his Converfion was called Sauly but afterwards he had the Roman Name of PW given unto him. When Perfons Hearts are {changed, 'tis well ; when they are turned from Darknefs to Light, and from the Power of Satan unto God, then they may change their Names from Heathens to Chriflians, or from Infidels to Believers. But otherwife for People to turn from one Church to another, or to ex- change one Denomination for another, and fo think themfelves Religious upon that Account, is the greateft Folly and Self-Deceit. But to confider the Text. T^here cometh one tf the Rulers of the Synagogue, faints by Name, and when be faw him, [JesusJ he fell at bis Feet, and befought him greatly, faying, my Utile Daughter lieth at the Point of Death, I pi ay thee come, and lay thy Hands on her, that Jhe may be healed, and jhe jhall live. And Jesus went with bim.*^ And as our Lord was going, there came from the Ruler of the Synagogue s Houfe certain which faid, thy Daughter is dead, why iroublefl thou the Mafler any jurther ? As fcon as Jesus heard the Word that was fpoken, he faith unto the Ruler of the Synagogue, be not afraid, only believe. Our Saviour faw fairus begun to be frighted at the Tidings of his Daughter's Death, therefore he fays to him, only believe. And ONLY BELIEVE. 275 And this is written for our Benefit and Inflruc- tion. Our Saviour preaches the fame Doc* trine to us that he did to the Ruler of the Sy- nagogue. He bids us only believe, and io we pafs from Spiritual Death to Spiritual Life, as Jai- rus's Daughter was reftored to Natural Life. Only belii've : What a Divine Aphorifm is this ! And how much do thefe Words contain I Herein (as is ufual in Scripture) much is ex- prefs'd in a fliort Compafs. This is an Evan- gelical Proverb. This is the Chriftian's Motto. And altho' this Sentence is but very concife, yet it is very comprehenfive ; For thefe Two Words contain the Sum and Subftance of the Gofpel } they briefly fet before us the true Way of Salvation, and let us know that we poflefs all Spiritual bleflings by believing in Chrii]:. I propofe therefore to fliew, L What it is to believe. IL To coniider the exclufive Adverb only^ And in. I fhall make fuch an Application as the Lord enables me, I. What is it to believe? When our Saviour was juft afcending to his GOD and our GOD, to his Father and our Father, he commanded his Apoftles, Go ye into all the World, and preach the Gofpel to every Creature, Mark xvi. 15. and Luke xxiv. 46, 47. It beboved Cnmsr JO /uffer, and to rife from the Dead, and that Tiefentance and Remijfion of Sins f mild be preached y 2 ^ in ayg ONLY BELIEVE. '/;; bis Name, among all Nations. Christ Jesus came into the World to fave Sinners y i Tim. i. 15. This is the Gofpel, and he that believes it in bis Heart Jhall be Javed, Rom; x. 10. Mark xvi. 16. Tho' Salvation is fo Free, yet how unwilling and backward are Sinners to accept it ? How few receive this Gofpel into their Hearts ? Infomuch that the Prophet com- plains, wbo bath believed cur Report ? And to whom is the Arm of the Lord revealed t And fo 'tis in our Day; tho' we tell Sinners that Chrifl died for them, and this Report tend? fo much to their Comfort and Happinefs, yet but few receive our 'Teftimonyy John iii. 32. and in them is the Arm of the Lord revealed. As the Holy Spirit takes of the Things of Chrift, and fhews them unto the Soul, fo he gives us Power to believe, and by believing we apply them to our own Hearts. Faith is the Application. By Faith we apply the Blood and Righteoufnefs of Chrift to ourfelves, and fo we are faved. And indeed what is all the Salva- tion of the Gofpel to us, unlefs by Faith we embrace it, and appropriate it for our o\vn ? We fee the Word preached did not profit the Jews, becaufe it was not inixed with Faith in them that beard it, Heb. iv. 2. Even fo neither will the Word of the Gofpel profit us, unlefs we by Faith receive it, and clofe in with Jefus under the Miniftration of it. There muft be a clofe Application of Chrift's Heart's Blood to our own Hearts, and of his Righteoufnefs to our own Souls by Faith, elfe all our Religion is vain. The Pfalmift David was well ac- quainted ONLY BELIEVE. 277 quainted with this, and therefore he prays. Purge me with Hjjjopy and IJlmll be cleans Pfalm li. 7. HyfTop was made ufe of in fprinkling the Blood of Birds and Beafls under the Old Teftament,* and Faith is the Means or In- ftrument which GOD is pleafed to make ufe of in fprinkling our Hearts with the Blood of Jefus. Accordingly thofe who believe have their Hearts Jprinkled from an Evil Confcience, and their Bodies Wajlod with pure Water ^ Heb. X. 22. ix. 14. All our Happinefs confifts in believing in Chrifl. By Faith we have an Application and Pofleflion of Chrifl. As it is with the Body, fo is it with the Soul : the good Things of this Life do our Bodies no fervice unlefs they are applied, fo neither do the Bleflings of the Gof- pel make our Souls Happy without a Saving Application of them. As our Food does not nourifli us, unlefs we eat it, fo except we by Faith eat the Flefi and drink the Blood oj the Son of Mmij we have no Life in us, John vi. 53. As a Medicine will never cure a Sick Man, unlefs he takes it, fo neither will the Medicine of Chrift's Blood cure the Plague of Sin in our Souls, unlefs we receive it by Faith. And laftly, as our Cloaths will not fcreen us from the Severity of the Wind and Weather, unlefs we put them on, fo in like Manner the Robe of Chrift's Righteoufnefs will not fcreen us • Lev. xiv. 6. Hcb. i:f. 19. Exod. xxiv, 8, Y 3 froni 47^ ONLY BELIEVE. from the juft Judgment of GOD, unlefs by Faith we put on this Raiment. Therefore faith the Apoftle, Put ye on the Lord Jesus Christ, Rom. xiii. 14, The Chriflian Reli- gion is founded in an Application of Chrift, The Chriflian Faith is an Applicatory Faith. Accordingly the Scriptures defcribe Faith by coming to Chrift, receiving him, leaning upon him, relying upon him, rolling on him, reft- jng in him, &Ci All which Terms I need not particularly infill upon now, becaufe I have explained them elfewhere-^ But thefe Terms denote applying Chrift by Faith, in which Ap- plication confifts a Chriftian's prefent Happir nefs, and this is alfp the Fore-runner of Eter- nal Glory. The Greek Writers frequently fet forth Saving Faith by a Word which iignifies in Englifti to appropriate, or make a thing our own. For by Faith we make GOD our own GOD, therefore faith the Pfalmift, GOD, even our own GOD, fiall blejs us^ Pfalm Ixvii. 6. An Unbeliever may fay there is a GOD, and may call him Lord or God ; but 'tis the Lan- guage of Faith only to fay, 77iy Lord and my God, John xx. 28. An Heathen or Infidel can talk of an Abfolute God, or a God out of Chrift^ but 'tis the Chriftian only who knows that God was in Christ reconciling the * Marrow of the Church, Part L p. 68^ 6^, &c. And Part II. p. 29.. mru ONLY BELIEVE. 273 World unto himjelfy 2 Cor. v. 19. A Believer fpeaks the Language of Appropriation and PofTeffion. Thus Cant. ii. 16, My Beloved is miney and I am his', and fo again Chap, v, Ver. 16. This is my Beloved^ and this is my Friend. Job alfo fpeaketh the fame Language, / know that my Redeemer livethy Job xix. 25. So faith PW the Apoftle, who [Christ] loved me, and gave him/elf for me^ Gal. ii. 20. And 2 Tim. iv. 8. Henceforth is laid up for me a Crown of Righteoufnefs, The Pofleflives my and me fweeten all. For what is God to me, un- lefs he is my God ? God out of Chrift is a Confuming Fire, Heb. xii. 29. And it would he better for me if there was no God at all, than that he (hould not be my God, reconciled in and thro' Chrift Jefus. It is the Privilege of a Faithful Soul to know that God is his, and Chrift is his. And a Perfon is truly happy when he reads the Scriptures and fees all that Chrift hath purchafed for Sinners by his Blood, and doubts not, but believes, and by Faith ap- plies all the Bleflings, Promifes and Privileges of the Childrrn of God to his own Soul. How is a Chriftian then tranfported with the amaz- ing View of the Grace of God in Chrift ? And what folid Joy does then overflow his Heart ? Faith in Chrift interefts us in all that Chrift did and fuffer'd The Heart of a Believer is fixed on Chrift, and the Language of his Soul is, *' Chrift loved me and gave himfelf for me; " he lived for me, he died for me, he rofe again " for me, and he is now interceding for me, ** at the Right-hand of God. All that Chrift T 4 [' did ttSo d N L Y ^ E L IE V E. " did, he did for me j all that he fufFer'd, he " fufFer'd for me, and for my Eternal Salva- " tion/* Can you fpeak thus, and fpeak the Truth ? Are you affur'd that Chrift loves you ? Yea, why fhould you doubt it ? Only believe that Chrift loves you, and you will find it really True that he does love you. If indeed ye have believed with the Heart unto Righteoufnefs^ then make ConfefTion with the Mouth unto Salvation. II. We are next to confider the Meaning of the Exclufive Adverb only. And this, indeed, mightily exalts the Grace of Chrift, and teaches us that we receive all Spiritual Gifts and Evan- gelical Mercies by believing in him. Tho' in burfelves we have nothing but Sin and Mifery^ yet in Chrift we pojfefs all things^ i Cor. vi. ioj Whatfoever therefore you want, come to our Saviour, and he will give it you : only believe in him, and you have a fupply of all your Need according to God's Riches in Glory by Christ Jesus, Phil. iv. 19. Do you want Forgivenefs of your Sins ? Only believe, and your Sins are forgiven. The Son of Man hath Power on Earth tojorgive Sinsy Matt. ix. 6. Whcfoever belicueth in him fiall receive Kemijjion of Sins, A6ls x. 43. Thro\ this Man is preached zmto you the Forgivene/s of SinSy and by him all that believe are jufiijied from ■all Things, from which ye could not be jufiijied by the Law of Mofes, Acts xiii. 38, 39. Our Saviour kindly invites Sinners unto him, and promife$ ONLY BELIEVE. 281 fromifes them, tho 'jour Sins be as Scarlet ^ they Jhall be white as Snoisj j tho they be red like Crim- fon, they Jhall be as PFool, Ifa. i: iB. And the Lord Jefus declares, /, evefi I am he that blotteth Gut thy TranfgreJIions for mine own fake y Ifa. xUii. 25. and Ch. xUv. 22, / have blotted out as a thick Cloud thy ^ranfgreffionSy and as a Cloud thy Sins ; tho' your Sins are as many as the Watry Particles that make a Cloud, yet if you only believe in Jefus, he will blot them every one out. As Clouds -and Vapours are difperfed, and vanifli when the Morning Sun arifes ; fo when Jefus, the Sun of Righteoufnefs, fhines upon the Soul, all our Sins are obliterated, and our Tranfgrelfions erafed. Our Dear Lord gives another Gracious Promife to this Pur- pofe, Heb. viii. 12, I will be merciful to their U7irighteoufnefs, and their Sins and their Iniqui- ties will I remember no more. When we believe in Chrifl, our Sins are all pardoned ; the Lord remembers them no more ; he as it were for- gets them, fo that they fhall never rife up in Judgn^nt againft us 5 they fliall be as tho' they had never been ; they iTiall be no more imputed to us, than if we had never commit- ted them. O Bleffed Saviour, Who is a God like unto thee, that pardoneth Iniquity , and pafjctb by the TranfgreJ/ion of the Remnant of his He7-i- tage ? ,He retaineih mt his Anger for every be-" cau/e he delight eth in Mercy. He will turn again, he will have Compoffion upon us : he will jubdue i:ur Iniquities : and thou wilt cajl all their Sins into the Depths of the Sea^ Micah vii. i^, ig. As if a Man takes a Milltone and caAs it into the 282 ONLY BELIEVE. the Sea, the Stone finks to the Bottom, and rifes up no more ; (o God takes all our Sins, and cafls them into the depths of the Sea of Chrift's Blood; there they fink, they are drown'd, they ^e feen no more, they are re- member'd no more againfi: us for ever. Thus, my dear Brethren, Ihall your Sins be waflied away if ye believe in the Son of God. This is a fhort Way, and a fure one j and the Grace of Chrift makes it Eafy. All other Methods that you take to obtain Forgivenefs of your Sins will prove Vain and Fruitlefs ; but Faith in Chrift is an Effedtual Method to purge away the Guilt and deftroy the Power of Sin. This is a Way that never failed any who trufted in it. Only make the Proof of it, and you will find the Efficacy and Excellency of it. Be- lieve in Chrift, and all your Sins from firft to laft, from the greateft to the leaft, fhall be par- doned and done away. Again, if you are feeking after Righteouf- nefs, the only Way to attain it is to believe in Chrift. What is all your own Righteoufnefs ? It is all Filthy Rags, and a very Unclean Thing: therefore away with it. When you have ufed your bcft Endeavours, when you have done all you can, and that too with the utmoft Sincerity, yet you can never be juftified by your own Good Works and Obedience to the Law. How then muft we be juftified ? Why, Chrift fulfilled every Precept of the Law for you, and by his Obedience you are jufti- fied. All Chrift's Righteoufnefs ftiall be im- puted to you if you believe. This is the ONLY BELIEVE. 283 Righteoufnefs of Faithy PhiL iii. 9. Cqme to Chrift, and this Righteoufnefs is your own. O how do Self-righteous Perfons grieve Chrifl by trufting to their own Righteoufnefs ! In- deed this is an abomination in the Sight of God. For Self-righteoufnefs is the greatefl Evil under the Sun. They who are Righteous in their own Eyes, are greater Enemies to Chrift than Drunkards, Swearers and Whoremongers ; which makes our Saviour tell the Pharifees, the Publicans and Harlots go into the Kingdom of God before you y Matt. xxi. 31. Indeed when we tell Sober, Moral People, that they are as bad by Nature as Profligates, Debauchees, and the grofTeft Sinners, it feems to them a hard faying, and immediately they are offended. Then they begin to vindicate themfelves. But when they tell us how good they have been, we can't bear to hear it ; when they tell us what Virtuous Lives they have lived, we reply that they are building upon the Sand ; when they fpeak how Sincere and how Righteous they are, we trample all their Righteoufnefs under our Feet, and confefs that we know no Righ- teoufnefs that will avail to Salvation, but the Righteoufnefs of Chrift. So they go away forrowful, becaufe they have large Poffeflions of Self-righteoufnefs j and they have laid up Treafures of Good Works in ftore for many Years: all this they are loth to part with -, fo they periffi in trufting to their own Good Works of Righteoufnefs. But Sinners who have lived in all Manner of Outward Sin and Wickedncfs, are glad to hear of the Righteouf- nefs 284 ONLY BELIEVE. nefs of Chrifl, becaufe hereby they fee a Door of Salvation open'd to their Souls, whereas be- fore they thought they were abandon'd to De* fpair, and configned to Eternal Dellru6lion. Then they flee to the Righteoufnefs of Chrift, they put their Truft therein, and are favcd. " What fhall we fay then ? That the Gentiles which followed not after Righteoufnefs have attained no Righteoufnefs, even the Righteouf- nefs which is of Faith ; but Ifrael which fol- lowed after the Law of Righteoufnefs, hath not attained to the Law of Righteoufnefs. Wherefore ? Becaufe they fought it not by Faith, but as it were by the Works of the Law, Rom. ix. 30, 31, 32. Further, do you complain how Unholy you are ? Do you want to be perfe6lly Holy ? Then believe in Chrift, and in him you pofTefs a com- plete Holinefs. As we have no Righteoufnefs in us by Nature, fo neither have we any Holi- nefs in us by Nature; but we are beholden to Chrift for both thefe. He is made to us of God both Righteoufnefs and Sand:ification, i Cor. i. 30. As by Chrift's Righteoufnefs we are made Righteous, fo by his Holinefs we are made holy. This I have fhew'd in a Difcourfe I lately publifh'd on Heb. xii. 14. I only here obferve that Self-holy People may defpife this Way of Gofpel Holinefs and San6tification ; but Souls who can fee no HoHnefs in themfelves will rejoice to hear of Chrift their Holinefs. This will be welcome News to them, and they will greedily embrace it. This Dodtrine of Evangelical Holinefs is fuch a Myftery, that Carnal ONLY BELIEVE. 285 Carnal Reafoners are flumbled at it. Indeed it is above the Comprehenfion of Natural Reafon : if we go to reafon about it, we are prefently at a Lofs, and we bring ourfelves into Bondage j but if we heartily believe it w€ are Happy. Laftly, by believing in Chrift we obtain Everlafting Life and Happinefs. So faith our Saviour, " he that believeth on him that fent me hath Everlafting Life," John^w. 24. "He that believeth and is baptized fl^all be faved," Mark xvi. 16. " Whofoever believeth in him fhall not be confounded," i Pet. ii. 6. '' For whofoever fhall call upon the Name of the Lord fhall be faved," Ro?n, x. 13. So that we are faved not by working but by believing. " For the Lord will finifh the Work and cut it fliort in Righteoufnefs : becaufe a fliort Work will the Lord make upon the Earth," Rom. ix. 28. Thofe " who had borne the Heat and Burden of the Day received every Man a Penny, and thofe who entcr'd into the Vineyard at the Ele- venth Hour, received every Man a Penny," Maff. XX. I — 16. If ye believe in Chrifl at the Eleventh Hour, you (liall be faved ; witnefs the Thief upon the Crofs. If the Penny, i. e. Salvation, was conferral on us for our Works, then thofe who had borne the Heat and Burden of the Day ihould have receiv'd moH, but we fee they receiv'd no more than a Penny. For the Reward is not of Debt, but of Grace j *' therefore it is of Faith, that it might be by Grace, to the end the Promife might be fure to all the Seed, not to that only which is of the Law, but to that alfq which is of the Faith of Abraha*Ui 286 ONLY BELIEVE. Abraham y who is the Father of us alL'* Rom* iv. 1 6. in. I come now in the Third Place to make fome Application : and O, may the Spirit of the Lord apply the Word to your Hearts ! You fee then, Brethren, there is a Fulnefs in Chrift to fupply all your Wants. By believing in Je- fus you have Free Forgivenefs of Sins, a Jufli^ fying Righteoufnefs, Evangelical Holinfs, and Eternal Salvation. Therefore only believe. But fome are ready to alk, " muft we not do Good " Works ?" But I would afk again, what Good Works can you do ? " But then muft wc " not attend all the Ordinances ?" Our Sa- viour fays, only believe. " But muft we not " keep the Commandments of God?" I an-* fwer, this is his " Commandment that we be- lieve on the Name of his Son Jefus Chrift," i yohn iii. 23. '* Is Salvation then only by be- " lieving ?" Only believe. " An Eafy Way of *' Salvation Indeed !" Is It fo ? Then why don't you comply with it ? How comes it to be fo hard to you ? "If this was the Way, it " would not be Hard to me ; for I do believe." But what do you believe ? It may be you be- lieve the Scriptures to be True, and you believe that Jefus is the Son of God. " Thou doft well, the Devils alfo believe and tremble," 'James ii. 19. Do you believe that Chrift hath forgiven you all your Sins and Trefpafles ? Col. ii. 13. If not, your Faith is Vainj and all your Pretenfions to Chriftianity are Ground* iefs ; you talk of Faith and believing, and know nothing: ONLY BELIEVE. 287 nothing of the Matter. Indeed unkfs you be- lieve Chrift hath forgiven your Sins, you do not beUeve to any Saving Purpofe. Believe in Jefus, and then you will know what Faith is, and you will have Forgivenefs of Sins, and en- joy all the Benefits of the Gofpel. As for you who do believe, happy are ye ; only continue believing in Chrift, and you will be continually happy. Unbelief is the Caufe of all our Mi- fery. When Souls have an Unfhaken Faith in our Saviour, they are truly Blefled, but when they begin to waver and difbelieve, they then become Miferable ; have you not found it fo by Experience ? Therefore take our Saviour's Counfel, Continue ye in my Love, John xv. 9. Have your Eye upon Chrift, mind nothing but him alone ; beheve in him at all times. Are you befet with many Temptations ? Do not ftrive to deliver yourfclf out of one ; only believe, and Chrift will deliver you out of all. How often have you by attempting to make Things better, made them worle, and fo in- creafed your Burden inftcad of leflening it ? But when you have left all in the Lord's Hand you have always found that he hath order'd all for Good. There hath no Temptation be- fallen you, but what befel Chrift before yon : " He was in all Points tempted like as we are, yet without Sin. Let us therefore come boldly unto the Throne of Grace, that we may ob- tain Mercy and find Grace to help in Time of Need. For in that he himfelf hath fuffer'd be- ing tempted, he is able to fuccour them that are tempted," Heb, ii. 18. iv. 15, i6, Again, c88 ONLY BELIEVE. Again, are you in Darknels or Diftrefs of Soul ? l^rufl in the Lord and Jlay upon your God, Ifa. L lo. Do not hurry here or there ; do not go to do this Thing or another ; for then you will only add to your Sorrow and aggra- vate your Mifery. Only believe » " Stand ftill to fee the Salvation of the Loixl : Your ftrength is to fit ftill. In returning and reft fliall ye be faved, in Quietnefs and in Confidence fhall be your ftrength," Exod, tiv. li^. > Ifa» xxx. 7- 15- . . . f '''y To conclude : Only believe : This is ail"you have to do in order to Eternal Happinefs. Be- lieve in Chrift in every circumftance and con- dition. Are you in Sicknefs ? c?ily believe ; and Chrift will reftore your Health. Are you in Pain ? only believe ; and Chrift will give you Eafe. Are you in Heavinefs ? only believe ; and Chrift will turn your Heavinefs into Joy, and cloath you with Gladnefs. In ftiort, believe in Jefus in all Trials, Troubles, Dangers and Affliftions. Believe in him in Life and ' in Death : believe in him to the End of Time, and you ftiall fee his Face to all Eternity i which may the Lord Jefus, the King of Kings and Lord of Lords, be pleas'd to grant, for his Infinite Mercies Sake. Amen. NOTES ( 289 ) NOTE ON THE SERMON, '^ N L r BELIE V e:' Page 274. For People to turn from one Church to another,, 9t to exchange one denomination for another, and fo think themf elves religious on that acconnty is the greatejl folly and felf-deceit. I would obferve, on the other hand, that to be deterniined, at all events, to flick to that Religion to which M'e were brought up, without knowing why or wherefore, betrays tlie grofleft ignorance and prejudice. In this moft impor- tant of all concerns, *■- examine for yourfelves, — prove all things— take no Man's word, but learch the iScriptures for yourfelves. How many cautions to this purpofe do we find in the word of God ? Our Lord fays, " Call no Man Maf- ter ; beware of falfe Prophets." St. John tells yis to f try the Spirits, whether they be of God, for ni,iny falfe Pror phets are gpne out into the world." There is fuch a thing as Truthr— there is fuch a thing as coming to the knowledge of the truth ; and the effecSl of that knowledge will be lir berty, or freedom of Soul. Ye fliall know the truth, and the truth fliall make ye free. Is there fuch a knowledge ? How can this knowledge be attained ? I anfwer, 'tis the gift .of God, He hath given us ah underitanding, St. Johp fays, to know him that is true." If any Man la ^^ of God, for every good and pcrfe*^ gift is from him. Z Page 27(5. 290 Notes on tl:e Sermon <* Only believe.** Page 276. He gives us ponver to believe. — It is not only the work of the Spirit to reveal Chrift, by taking of the things of Jefus and {hewing them to us, but it is like wife the work of the fame Spirit to enable us to receive him ; for no Man can receive thefe fayings fave thofc to whom it is given. If the Spirit reveals Chrift, and enables the Soul to receive him, is not Faith then, as St. Paul fays, an evidence. Page 279. A Believer /peaks the language of appropriation ^ or pojfejfton. It is the comfortable fatisfadUon I feel in my own Soul that Chrift loved me, and gave himfelf for me, that alone can draw my afFe£l:ions off from Self and the World, and fix them upon that glorious and blefled obje£l, the Lord Jefus Chrift, in the knowledge and enjoyment of whom my heaven and happinefs entirely confifts. Page 280. The exclufive adverb^ Only. — "What ftrange mif- taken notions do Men form of the Do£lrine of Juftification by Faith alone, without works ! Oh, fay they, what a li- centious Dodlrine ! No matter what Men do, nor how they live, if they only believe they fhall be fure to go to Heaven. It is a blefled faying which dropped from the lips of Truth, <« He that believeth fhall be faved." But to fay that the Dodlrine of Juftification by Faith alone, is a licentious Doc- trine, is as vile a falfhood as ever was uttered by the Father of lies. What purifies the Heart ? Faith, What faves from the guilt and power of Sin ? Faith. What gives us the vi£lory over the World .'' Faith. What makes us love God ? Faith. What makes us hate Sin ? Faith, and nothing but Faith. Without Faith it is impofllble to pleafe God. Only by believing we receive all Spiritual gifts and Evange- lical mercies ; but having received thefe, we are made free from Sin, and become Servants to God j we have our fruit ■unto holinefs, and the end everlafting Life. Woe be to them that call evil good, and good evil. Take heed how you fpeak evil of thofe things which you underftand not. If you are enabled to believe to the faving of your Souls, and have the witnefs within you, that you are a Child of God, (for he that believeth hath the witnefs in himfelf, the Spirit bearing witnefs with his fpirit that he is a Child of God) then you will find and feel that it is only by believing you can be cither holy or happy. A DISCOURSE ( 291 ) - ' . • -■ . ■"■ '« ■ " A DISCOURSE O N GAL. iii. 24, 25. The Law was our Schoolmafter to bring us untd Christ, that nve might be jujlijied by Faiths But after that Faith is come^ we are no longer under a Schoohnajier, WHAT comfortable News is this ! Efpe- cially to Souls who have been long ex- ercifed with the levere Rigour and Difcipline of the Law. Did Ifrael rejoice at their Deliver- ance out of the Land of Egyptj out of the lloufe of Bondage ? How much more do poor Sinners rejoice, when they are delivered from Spiritual Captivity ? Is not Spiritual Liberty infinitely Preferable to Temporal ? If the Son of God makes you Free, ye fhall be Free in- deed. All who are under the Law are in Bondage. "But now we are delivered from the Law," Rom. vii. 6. And this Deliverance from the Law is our Peculiar Freedom and Happinefs. O Sinners, do not your Hearts re- Z 2 joice 292 The CHRISTIAN LIBERTY. joke in hearing of this Glorious Liberty ? In- deed my Soul delights in thinking and fpeaking of it. How naturally are Men wedded to the Law ! Tho' the Law condemns them, yet they are fo Blind as to feek Life byit. Ail are born under the Covenant of Works, and they think to go to Heaven by keeping it, till the Lord Jefus fliews them a more Excellent Way. Yea, we are all polTefs'd of fo Legal a Spirit, and fo deeply is the Old Covenant rooted in our Na- ture, that even in Chriftians we may frequently difcern fome Reli6ls of it. Thofe who have once tafled the Grace of Chrift, do again gen- der to Bondage, and look back to the Law ; *' becaufe they have caft off their Firfl Faith, and left their Firfh Love," i Tim. v. 12. Rev. ii: 4. This we may obferve in ourfelves ; this we may obferve in others ; but of this we can- not have a more fignal Proof than in the In- ftance of the Churches of Galatia, to whom this Epiftle is diredled. The Apoftle Paul preached the Gofpel from yerii/akm to Illyricum^ Rom. xv. 19. And if he was not t/ie Firfl Minifter that preached the Kingdom of God in the Region of Galatia, yet " he went all over the Country of Galatia and Phrygia in order, flrengthening all the Difciples," ABi xviii, 23. But by what the Apoftle fays in the Fourth Chapter. of this Epiftle, it feems as if he himfelf was the Firft Preacher of Chrift among the Galatiam. — " Through Infirmity of the Flefh (faith he) I preached the Gofpel unto you at the firft,. And as rhe CHRISTIAN LIBERTY. 293 as People generally like their Preachers beft at firft, fo it was with the Galatians j they had a very high Efteem and Veneration for the Apof- tle, " They received him as an Angel of God, even as Chrifl Jefus." They lov'd him fo heartily, " that if it had been pofllble, they would have plucked out their own Eyes, and have given them unto him." The Apoflle de- clares, " the Gofpel w^hich was preached of me is not after Man ; for I neither receiv'd it of Man, neither was I taught it, but by the Re- velation of Jefus Chrifl." This Gofpel they embraced, they " did run well," they " begun in the Spirit ; and Jefus Chrifl had been evi- dently fet forth crucified among them." Now where God works, the Devil will work: Where the Lord Jefus fows the Good Seed, there the Devil will be fure to fow Tares. So it hath been, and fo it will be in all Ages of the Church. Satan therefore feeing the fuccefs of the Gofpel in Galatia, and envying the Hap- pinefs of the Souls who received the Truth as it is in Jefus, foon rais'd up fome of his Emif- faries to trouble the Difciples, and to pervert the Gofpel of Chrifl. Judaizing Teachers came in like a Flood ; they preached in Galatia the fame Doctrine as at Antioch, " Except ye be circumcifed, and keep the Law of Mofes, ye cannot be faved," A£ls xv. i, 5. Thefe Preach- ers had more Reafon than Faith ; They had more Philofophy in their Heads than Chrifli- anity in their Hearts j and fo they added Mofes to Chrifl, corrupted the Do6lrinc of Juflifica- tion, jumbled Law and Golpel together, and Z 3 con. 294 7^^^ CtiRlSTlAN LIBERTY. confounded the Covenant of Works with the Covenant of Grace. Hence Great Confufion foUow'd in the Churches. The Souls of the fimple were fubverted. Their AfFe6lion for the Apoftle and his Do6lrine was leflen'd j they were ready to look upon him as their Enemy, Gal. iv. 16. They were again *' entangled with the Yoke of Bondage," Chap.v, i. and removed to " another Gofpel," Ch. i. 6. Hence the Apoflle, out of the Fulnefs of his Heart, fends them this EpilHe, to rectify their Diforder, to corre6l their Errors, and to Eftablifh them in the Faith, He writes with great Zeal and Earneflnefs againft the Oppofers, *' tho' we or an Angel from Heaven preach any other Gofpel unto you, than that ye have receiv'd, let him be accurfed," Cb, i. Ver, 8. and Ch. v. Ver. 12. ** I would they were even cut off that trouble you," He fhews his Tender Care and Concern for the Souls who had been tainted with this Falfe Do6lrine, Chap, iv. Ver. 19, " My little Children, of whom 1 travail in Birth again un- til Chrirt be formed in you." The Defign of the Apoftle through this v/hole Epiftle is to fhew Two Things J firft, that we are juftified by Faith ; and feeondly, that we are no longer luider the Law. Both tliefe are comprized in the Text J but I fhall now fpeak principally of the latter, becaufe this feems to be the Main Drift and Scope of the Apoftle in the Words before us. " Wherefore the Law was our Schoolmafter, to bring us unto Chrift, that we might be juftified by Faith. But after that Faith is come, we are no longer under a School- mafter." The CHRISTIAN LIBERTY. 295 mafter." In further difcourfing from thefe Words I propofe, thro' Divine Aififtance, to Ihew I. Wherein the Law refembles a School- mafler. II. For what End it was our Schoolmafter, viz. to bring us unto Chrifl. And III. That we are no longer under the Law. I. And Firfl, wherein does the Law refem- blc a Schoolmafter ? This it doth in feveral Par- ticulars J but efpecially in thefe that follow. Firfl, in Refpe6l of its Purity and Perfection. A Schoolmafter is perfe6lly vers'd in all thofe Languages, Arts or Sciences, which he at- tempts to teach ; otherwife he is not fit for his Office. How can a Man undertake to reach Greek or Hebrew, unlefs he very well under- ftands it himfelf ? Or will any Perfon ever be able to teach Geometry, Aftronomy or Ma- thematics, unlefs he is himfelf Mailer of thofe Sciences ? Now the Law is a Perfe6t School- mafter, very well inftru6led in all the Will of God, and thoroughly vers'd in all his Com- mandments. " The Law is Holy ; and the Commandment Holy, and Juft, and Good" — The Law " is Spiritual," Rom. vii. 12, 14. The Law is a Perfc6t Copy of the Divine Will, and a Tranfcript of the Divine Holinefs. We honour the Law of God, and efteem it very highly for it's Author's fake. The Law tells Z4 us agS The CHRISTIAN LIBERTY. tis truly what we ought to do, and it dire6ls us in the Right Way to Eternal.Life ; " The Man that doeth thefe Things fhall Hve in them," Gal, iii. 12. If, therefore, we fhould feem at any Time to fpeak flightingly or difparagingly of the Divine Law, we would not be underftood as fpeaking of the Law fimply and abfolutely, but only relatively, i. e. with Regard to our Weaknefs and Inability to fulfill it, and the Impoffibility of our obtaining Heaven by it. " The Law is Weak thro' the Flefh," Rom, viii. 3. We are " Carnal, fold under Sin," vii. 14. The Law is Holy, but we are Unholy ; the Law is Perfe6l, but we are full of Sin and Im- perfe6lion. The Fault is not in the Law, but in Perfons who are under the Law. The Law is a Good Schoolmafter j but the Children who are his Scholars are very Dull, Stupid and Dif- obedient. All the Blame therefore lies not upon the Scoolmafter, but upon the Scholars. Secondly, A Schoolmafter is one that hath Care of Children, and of fuch as are in their Minority. Accordingly the Word the Apoftle here ufes, fignifies a Guide, or Teacher of Children. We do not fend Perfons of Three or Four-fcore Years of Age to School; but Boys and Girls- who are under Age are fent thither for Education and Inftru6l:ion. So all who are under the Law are in their Minority ; they are Weak in Faith, they are Carnal, even as Babes in Chrift j they are not come to Years of Maturity 5 nor are they Perfeft Men of Full Age, i Cor. iii. i. Heb. v. 13, 14.^ But if awakened Souls are in great Diftrefs, and we fee rhc CHRISTIAN LIBERTY. 297 fee plainly they are yet under the Law, fhall we fay they are not Children of God? Far be it. For how frequently do People who have known God, or rather are known of God, yet like the " Galatians turn again to the Weak and Beggarly Elements, whereunto they defire again to be in Bondage ?" But then, obferve, fuch Perfons are Minors in Chriftianity j they are '* fallen from Grace, and are again en- tangled in the Yoke of Bondage." They are the Children under the Pedagogy and Difcipline of the Law. And " the Heir as long as he is a Child, difFereth nothing from a Servant, tho' he be Lord of all, but is under Tutors and Governors, until the Time appointed of the Father. Even fo we, when we were Children, were in Bondage under the Elements of the World : But when the Fulnefs of Time was come, God fent forth his Son to rcdem them that were under the Law, Gal. iv. i, 2, 3, 4, 5, 9. -v. J, 4. Thirdly, the Law is compared to a School- mafter for its ftriclncfs and fcveritv. School- mafters fet Boys their Leflbns, and iirittly charge and command them to get their whole Talk ; and do not allow them to mifs any part of it. So the Law fets before us Two Tables of Commandments, and obliges us to keep them every one perfe6tly. The Law requires Perfect Obedience : It makes no Grains of Al- lowance for our Weaknefs or Infirmity, but requires us to keep every Jot and Tittle of its Precepts without Exception and without Re- fcrve. And as fevere Schoolmailers, if their Boys 2g8 Tie CHRISTIAN LIBERTY. lioys do but mifs one Word iii their Leflbn, take them up and whip them immediately 3 fo the Law, if Perfons offend tho' but in one Point, pronounces them " guilty of all," Jam, iii. 2. and threatens them with Vengeance, Death and Condemnation. If we think bchool- mafters very Rigid and Severe for laymg a Few Stripes upon the Bodies of their Dull Scholars, how Severe muft the Law be, who, for any the leaft violation of its Commands, fends both Body and Soul to Hell ? For fo faith the Law, " Curfed is every one which con- tinueth not in all Things which are written in the Book of the Law to do them," Gal. iii. 10. What a fliarp Schoolmafter then is the Law .? Who would come under his Lafh ? Or who that is under his Difcipline, but would be glad to be deliver'd from it ? And who that is once fet free from the Law would ever defire to go to School to fuch a fevere Mafter again ? I only appeal to you who are fet at Liberty from this Pedagogue, would you come under his Do- minion again for a Thoufand Worlds ? Are you not heartily glad you are out of the Reach of his Whip ? Therefore keep clear of the Curfe and Condemnation of the Law. Ye arc Chrift's Freemen. Alfert vour Chrillian Free- donf with Faith, and a Zeal according to your Knowledge. Be of Good Courage. Do not return to the Burden and Slavery of the Law again. Think that you are under the Law, and you will be in Bondage in a Moment. But think of Chrift, and you are fet at Liberty, and walk in much Iweetnefs of Soul. As for you who The CHRISTIAN LIBERTY. 293 who are under the Law, I pity you in this Senfe, viz. with Refpe^t to the Toil and Vex- ation you UTidergo ; for you are fall bound in Mifery and Irons : but then I rejoice in Hope of the End hereof ; for I wifli that Terrible Schoolmafter the Law mav take his Rod in his Hand and whip and fcourge you, till he drives you out of his School to Chrill, that you may take Chrift for your Mafter and Saviour, and return to Mo/es no more. Fourthly, the Law refembles a Schoolmafter in this Refpe6l. Schoolmafters teach Boys the Elements or Firft Principles of Grammar, Rhe- toric, Poetry, Oratory and Philology. Juft fo the Lav/ taken at large, and confider'd as including all the Writings of the Old Tefta- ment, plainly taught and made known to the Jews the Firft Principles of Chriftianity. In this fenfe the Word Law is primarily under- ftood in this Text j and this makes the Apoftle fay in the foregoing Verfe, *' before Faith came we were kept under the Law, fliut up unto the Faith, which fliould afterwards be revealed, GaL iii. 23. That the Gofpel was preached to the Jews^ the A})oftle plainly fhcws in Heb. iv. 2. " Unto us was the Gofpel preached, as well as unto them" which without doubt implies that the Gofpel was preached unto them. This the Apoftle exprcflly afl'jrts again, Gal. iii. 8. " And the Scripture forefeeing that God would juftify the Heathen thro' Faith, preached before the Gofpel unto Abraham^ fay- ing, in Thee fhall all Nations be bleilcd." We find the Dodlrine of Juftification by Faith, which aoo 'The CHRISTIAN LIBERTY. which is the Main Fundamental Article of Chriflianity, deliver'd in Gen, xv. 6. " He (Abraham) believed in the Lordj and he count- ed it to him for Righteoufnefs." Ifa, liii. ii. *' By his Knowledge fhall my Righteous Ser- vant juftify many : for he fliall bear their Ini- quities." And Ch, xlv. Ver. 25. " In the Lord iliall all the Seed of Ifrael be jufHfied, and fhall glory." The *' Prophets teftified beforehand the Sufferings of Chrift and the Glory that fhould follow," I Fet, i. it, 12. Hence our Saviour, " beginning at Mofes and all the Pro- phets, expounded to them in all the Scriptures the Things concerning himfelf — All Things muft be fulfilled wdiich were written in the Law ot Mnfes^ and in the Prophets, and in the the Pfalms, concerning me," Luke xxiv. 27, — 44. JVIofes^ the Prophets, and the Pfalms, all fpeak of Chrift. As Schoolmafters teach their Scholars the Rudiments of Grammar or Science, fo the Law, i. e. the Scriptures of the Old Tef- tament, in ft rubied the Jews in the Firft Prin- ciples of the Doctrine of Chrift, as the Apoftle fpeaks, Heb, vi. i; Which naturally leads me to fliew II. For what End the Law was our School- mafter, viz. " to bring us unto Chrift that we might bejuftified by Faith. As the Twilight is an Introduclion to the Meridian Light, fo the Law \vas an Introduction to the Gofpel -, ** for the Law was the Introdu6tion or bringing in* of a better Hope. The jewifn Difpenfa- * Heb, vii. 19. tion rjie CHRISTIAN LIBERTY. 301 tion introduced Chnftianlty, and then ceafed. yohn the Baptifl: was the Fore-runner of our Saviour ; but when Chrift came, he muft in- creafe, (^faith Jolm) but I muft decreafe; inti- inating thereby, the Declenfion and AboHtion of the Jewifh Religion and Hierarchy. •' Jobt truly baptized with Water, but ye fhall be bap- tized with the Holy Ghoft," J£fs i. 5. xix. 4. Jolm directed all his Difciples to Chrift, Matt, iii. 1 1. And fo Souls are commonly led from the Baptifm of Johii to the Baptifm of Jesus. The Law is a Schoolmafter to bring us to Chrift. This may be applied either to the Ceremonial or to the Moral Law. Fii ft, The Ceremonial Law centred in Chrift. It was fulfilled in him and abolifli'd by him. This the Apoftle Paul ftiews at large in his Epiftle to the Hebrews. ** The Law was a Shadow of Good Things to come, but the Body is of Chrift, Col. ii. 17. All the Rites and Ceremonies of the Mofaic Law pointed to Chrift. The True Believers under the Old Teftament plainly faw this, fuch as Simeon and Anna^ together with all who " looked for Re- demption in Jerufalem^ waiting for the Confo- lation of Ifrael^' Luke ii. 25 — 38. 'Tis true the Carnal y^w.c, like Formal Profellbrs of Re- ligion in our Day, refted in the Ceremony, and took up with the Shadow inftead of the Sub- ftance. For this the Lord juftly rebukes them, Jja. Ixvi. 3. *' He that killeth an Ox, is as if he flew a Man: he that facrificeth a Lamb, as if he cut off a Dog's Neck : he that offereth an Oblation, as if he offereth Svvines Blood : he that 302 The CHRISTIAN LIBERTY, that burneth Incenfe, as if he bleffed an Idol" — • All the Jewifh Sacrifices were but Types or Figures of Jefus Chrift, who appeared to put away Sin by the Sacrifice of himfelf, Heb. ix. 26. And Eph. v. 2. " Chrift hath given him-^ felf for us, an Offering and a Sacrifice to God — The Pafchal Lamb was a Type of Chrift, who therefore is called '* the Lamb of God that taketh away the Sin of the World," John'i. 29. And I Cor, v. 7, " Chrift our Paifover is flain for us. Almoft all Things are by the Law purged with Blood" All Believers under the Gofpel are purged by the Blood of Chrift. *' Without fhedding of Blood is no Remiftion," Heb. ix. 22. And yet *- 'tis Impoflible for the Blood of Bulls and of Goats to take away Sins," X. 4. But " the Blood of Jefus Chrift his Son cleanfeth us from all Sin," i John i. 7. Ac- cordingly it is faid, " Not by the Blood of Goats and Calves, but by his own Blood he entered once into the Holy Place," Heb. ix, 12. What a high Value is to be put upon the Blood of Chrift ! It is called the Blood of God, " his o;vn Blood," ABs xx. 28. Is the Blood of Chrift the Blood of God ? How then can we make too much of it ? Is there any Danger of idolizing the Blood of Chrift ? Indeed you may as loon make an Idol of Chrift as of his Blood. Do you allow the Divinity of Chrift ? Do you allow the Unity of his Perfon ? Is Chrift both God and Man in one Perfon? How then can you ever enough extol the Blood of Chrift, which in Refpe6l of his Perfonality may be look'd upon (yea, and is look'd upon in the rhe CHRISTIAN LIBERTY. 303 the Text before cited) to be Divine ? All who know the Influence of Chrift's Blood upon their Hearts, own the Divinity of it, acknow- ledge the Myftery, and bow and worfhip the Pcrfon who Ihed it. Further, what a ftrefs do the Scriptures lay upon the Blood of Chrift ! How much do they aicribe to it ! All our Redemption from firfl to lad is refolv'd into it. We are faid to ha've Re-, demption thro' his Bloody Eph. i. 7. to be wafied in his Blood, Rev. i. 5. to be pur chafed by bis Bloody A6ls XX. 28. to be purged by his Bloody Heb. ix. 14. We are juftijied by his Blood, Rom. V. 9. and fanBified by his Blood, Heb. xiii. 12. Chrifl hath made Peace through the Blood of his Crofs, Col. i. 20. We are made nigh by his Bloody Eph. ii. 13. We were redeemed by his Precious Blood, I Pet. i. 18, 19. For unto you 'which be- lieve he is Precious, ii. 7. Therefore do not loath the Blood of Chrift ; do not look upon it as Light Bread, as the Ifraelites did their Manna, Num. xxi. 5. Do not count the Blood of the Covenant an unholy or common* Thing. Look to the Blood of the Lamb, love his Blood, Worfliip " him whom God hath kt forth to be a Propitiation thro' Faith in his Blood," Rom. iii. 25- Never be wearied of hearing of the Blood of Chrift j never think you can hear too much of it; never think you can hear enough of it. O ! 'tis Precious Blood, i Pet. i. * Heh, X. 29. 19. If 304 Tie CHRISTIAN LIBERTY. 19. If any are other wife minded, it is becaufe they err, not knowing the Scriptures, nor ex4 periencing the Power of Chrifl's Blood' upon, their own Hearts. Secondly, The Moral Law is a Schoolmafter to bring us unto Chrift- All our Morality will never merit Heaven. " Tho' thou w^afh thee with Nitre, and take thee much Sope, yet thine Iniquity is marked before me, faith the Lord God." The Law convinces us of Sin, and worketh Wrath, Ro?7U iv. 15. vii, 7. When Sinners are firft awakened, they frequently fly to the Law for Relief; but all in vain : for by the " Deeds of the Law fliall no Flefh be jufti^ fied in his Sight," Rom> iii- 20. *' It I wafli my- felf with Snow Water, and make my Hands never fo clean j yet (halt thou plunge me in the Ditch, and mine own Cloaths fliall abhor me." Job ix, 30, 31. The Law is a Means of fliew^ ing us the Difeafe, and forces us to look out for a Remedy ; the Law fliews us our Danger, and makes us look out for Deliverance- The Law itfelf indeed affords no Relief. The Sin- ner who fees himfelf loft and condemned by the Law, is obliged to fly unto Chrifb for a Reprieve. Therefore is the Law faid to be our Scoolmafter to bring us unto Chrift. To bring is not in the Original, but is lupplied by the Tranflators: and befides, 'tis too Soft an Ext preflion ; for the Law does not barely bring or lead Sinners to Chrift, but it compels and con- ftrains, and obliges them to fly unto the Sa- viour; it drives them to him ; and. they fly for their Lives, juft as Murderers fly to a City of Refuge the cilRistlAN Liberty. 30^ Hefuge, while the Avenger of Blood is pur- fuing clofe behind them. Chriftians, have you not found it fo ? Have you not been terrified with the Thunderings and Lightenings of Di- vine Vengeance ? Have you not made more hafte from Sinai than Lot did from Sodom? Have you not " efcapcd with the ikin of your Teeth ?" Job xix. 20. And as for you who ftill feek Salvation by the Law, O that you faw yout Danger ! Flee from the Wrath to come. Lay hold on the Hope fet before you in Chrift Je- fus. You may hold the Law as faft as you pleafe, and continue under it, and contend for It as long as you will, yet you muft come off from it at lail, or elfe you will never be faved. There is no getting to Heaven by your flrifteft Adherence to, and exa6teft Obfervance of the Precepts of the Law. The " Law came by Mofes, but Grace and Truth came by Jefus Chrifl. But if Righteoufnefs come by the Law, then is Chrift Dead in vain," John i. 17. Gal.n, 21. But methinks, my dear Friends^ you who are under the Servitude and Hard La- bour of the Law, fliould rejoice to hear of De- liverance from it* How is it with your Souls ? Do you not find the Law fuch a Yoke of Bond- age as neither we nor our Fathers were able to bear ? I am fure I found it fo. 1 had been feek- ing Eternal Life by the Law for fome Years j but I was always Miferable, and fometimes at the Point of Defpair. And when I firft heard of Juftification by Faith, I could fcarce venture to believe the Report, left I fiiould be deceived; but I faid, *' 'tis a corTii'ortable Do6lrine, if it A a " be 3o6 the CHRISTIAN LIBERTV. " be True." Indeed the Law was a fevere Schoolmafter to me ; he treated me with no- thing but Terrors, Curfes and Condemnation. This made me wiUing to leave his School, his Lafh, his Yoke, his hard Talks. And when you, my Brethren, have fuffer'd more from this infinitely Juft and Vindictive Pedagogue, you will be more glad to leave him. The fooner you are free from the Curfe of the Law, the better. Therefore throw off the Yoke and Bur- den of the Lav/ at once ; and take Chriil's Yoke upon you : for his " Yoke is Eafy and his Burden Light," Matt, xi. 30. But for what Intent doth the Law bring us to Chrift ? That wc might be juftified by Faith. To talk of Juftification by Works, is Death to a Soul that is convinced of Sin, and fees the Purity of the Divine Law; but the Doctrine of Juftification by Faith, is fweet and comfortable to a Soul in this Condition. But fome are of- fended : they think we make the Way to Hea- ven too Eafy. Indeed the Grace of Chrift makes Hard Things Eafy. The " Highway of Holinefs is fo Plain, that way-faring Men, tho* Fools, fhall not err therein," If a. xxxv. 8. Moft Men are like the Young Man, Matt. xix. they are for doing fome good or great Thing to inherit Eternal Life; and when we tell them to believe in Chrift and be faved, they.know not what to make of it ; they begin to reafon about it, and fo are apt to conclude Salvation cannot be fo Free for Sinners as we reprefent it. We may obferve, the feeming Eafinefs of a Thing is fometimes an Objection againft it, and makes^ People the CHRISTIAN LIBERTY. 307 People backward to comply. Thus when £//- JJ.m the Prophet bid jSfaaman " wafh feven Times in Jordan, Naaman was wroth," he expe6led fome great Ceremony to be performed j *' I thouglit, he will furely come out to me, and rtand and call on the Name of the Lord his God, and ftrike his Hand over the Place, and recover the Leper. Are not Abanah and Phar- pah Rivers of Damafciis, better than all the Waters of Ifrael? So he turned and went away in a Rage," 2 Ki?iq^s v. 1 1, 12, 13. He flighted the Prophet's Prefcription, as too Frivolous and Trilling : and 'twas with great Difficulty his Servants prevailed with him to comply with the Prophet's Dire6lion. Juft fo it is j when we fay, believe, wafh in the Blood of Chrifl, and be Clean, People think it fo Eafy a Way of being faved, that they will not comply with it. Indeed the Way to Heaven is Difficult only to Unbelievers and Self-righteous Perfons. 'Tis the Eafieft Thing to believe, when Chrift gives us Power. As for thofe who obje61: againft this Way of Salvation, becaufe it is (o Eafy ; we may often obferve how Hard it is to perfuade fuch to believe in Chrift. Ufe what Arguments we will, we can fcarcely convince fuch Souls that Chrift loves them. Thofe who believe are juftified. The Doctrine of Juftification by Faith I have enlarged upon in another Place,* and fo I need not infift upon it here. I only * Marrow of tlie Church, Part I. Ch. IL A a 2 obferve. 3o8 rh CHRISTIAN LIBERTY. obferve, that thofe who believe in Chrift are Happy ; they are juftified ; they are deUver'4 from the Law, which was the Third Thing I propos'd to iliew. in. We are ^'^ no longer under the Law.'* And if there was no other Text in the Bible to prove this, yet one would think the Apoflle's Words in this Place might be fufhcient to con^ vince us of it. *' After that Faith is come, we are no longer under a Schoolmaftcr." What Words can be Plainer ? Yet this is not the only Place wherein the Apoftle delivers this Poflrine : He makes mention of it in feveral other of his Epiftles, that he may more effec^ tually remove all Queftions and Scruples upon this Head, and fettle Believers in the Full Per- fuafion and Affurance of the Truth and Cer^ tainty of it. Thus I Tm. \. 8, 9, 10. " We know that; the Law is Good, if a Man ufe it lawfully" — * And that we may not be at a Lofs to knov/ what it is to " ufe the Law lawfully," he adds^ ** Knowing this, that the Law is not made for a Righteous Man-" Whom doth the Apoftle here mean by a Righteous Man \ Certainly by Nature " none are Righteous, no, not one," Rom, iii. 10. And as for thofe who truft in their own Righteoufnefs, they are certainly un-^ der the Law, and under the Curfe. The Righ-r teous Man, therefore, is he who renounces his own Righteoufnefs and trufts in Chrifl's, who believes in Chrift, who hath Forgivenefs of Sins in the Blood pf Chrift, and is jultifted by Faith in. rhe CHRISTIAN LIBERTY. 309 in the A£live Obedience of Chrift. This is the Righteous Man for whom the Law is not made. Wherefore then ferveth the Law ? For whom was it made ? *' It was added becaufe of Tranfgrellions, till the Seed fliou Id come," Gal, in. 19. And it was made, as the Apoftle tells us, " for the Lawlefs and Difobedient, for the Ungodly and for Sinners, for Unholy and Pro- phaue, for Murderers of Fathers and Murderers of Mothers, for Manflayers, for Whoremon- gers, for them that defile themfelves with Man- kind, for Men-ftealers, for Liars, for perjured Perfons, and if there be any other Thing that is contrary to Sound Docliine." What clearer Proof can you defire that the Law is not for Believers, but for Unbelievers, snd for the lon£: Catalogue of Smners which the Apoille here reckons up ? And we may obferve, tl^at the Apoflle keeps clofe to his Text ; for he maintains the fame Truth in his Epiftle tolhe HomanSy Cb. vii. /vr. 4. " Wherefore, my Brethren, ye are alfo be- come Dead to the Law by the Body of Chrifl ; that ye fliould be married to anothej-, even to him that is railed from the Dead, i. e. Chrid:. A Man that is Dead is void of Life, Senfe and Motion ; a Chriiliau who is Dead to the Law hath no Legal Life, no Legal SQufe^ no Legal Motion in his Heart. A Man that is Dead hath loft all Communication with this W^orld ; a Soul that is Dead to the Law hath loit all Communication with the Lav^ : He hath no more to do with it than a Dead Plan hath with the Things of this Life. This the Apoftle afierts 3T0 The CHRISTIAN LIBERTY. aiierts, and this he illuftrates by a very beauti- ful Similitude, Ver. i, 2, 3. Suppofe a Wo- man marries a Hufband, and he dies, and fhe then is mariied to a fecond Huibandj what a Piece of Folly and Inconfiftency would it be for fuch a Woman to talk of being married to her firfl, i;€. ^her Dead Hufband again ? Now the Application of this is Eafy ; for who do you think this firft Huibandis ? It is the Law; this is our firft Hufband, and to him we are all married by Nature ; but when by Grace we believe in Chrifi:, our firfl: Hufband dies ; we become Dead to the Law, and the Law is Dead to us ; then we are married to anothei*, i. e. to Chrifl:; and to talk then of being married to the Law again would be juff the fame Contra- diction, yea (I had almoll faid) Impoffibility, as it would be for a Woman whofe firft Huf- band was Dead, and fhe married to a fecond, to talk of being married to her firft, i. e. her Dead Hufl^and again. And obferve, what is the Confequence of Souls being Dead to the Law and married to Chrift, they '' bring forth Fruit unto God." And none " bring forth Fruit unto God," till they are married to Chrift ; all the Fruit they bring forth before this Marriage is fpurious and odious in the Sight of God. People commonly think, if they would live to God, they muft be alive to the Law ; but the Apoftle's Experience was quite the contrary ; for he faith, ** I thro' the Law am Dead to the Law, that I might live unto God," G^/. ii. 19. Do you then de- {v:(i to know ho-w to live unto Qod ? Then be- CQIIIQ th CHRISTIAN LIBERTY. 311 come Dead to the Law. Indeed this is the only Way. When you are Dead to the Law and Married to Chrifl, then you live unto Godj your Fruits and Good Works will be acceptable to him. Do what you will or can, you will never live unto God, till you become Dead to the Law. There is no fuch Thing. It is abib- lutely ImpolTible. In Heb. vii. 19. the Apoftle tells us, " the Law made nothing perfe6t," and fo Ch. x. Ver* I. By Law here the Apoftle means the Law of Mo/esy as he calls it, ABs xiii. 39. This made nothing perfect The Apoftle doth not fay, it made no Perfon perfect, but it made no Thing perfe6l. For the Lav^ does not perfect us in any one Thing; in any one Virtue, Grace or Fruit of the Spirit ; the Law does not per- fe6t us in Faith, in Hope, Love, &c. What Effoits or Attempts foever Pcrlbns under the Law may make, how far foever they may go in Outward Chriftianity, yet they *' perfect no- thing, they bring forth no Fruit to Perfection." All our Perfection is in Chrift, and we know of no other ; and the Law is a bringing or In- troduction to Chrift, in whom vv^e have a better Hope than ever the Law could give us, by which Hope we draw nigh unto God, There are two Covenants ; the Covenant of Works and the Covenant of Grace : all Unbe- lievers are under the former, and all Believers are under the latter- Now 'tis ImpofTible .for a Perfon to be under both thefe at the fame Time^ Do you then believe in Chrift ? If you do, yoiji^ arc no longer under the Covenant of Works, but 314 the CHRISTIAN LIBERtV. but under the Covenant of Grace. " For therd is verily aDifanulling of the Commandmerit go- ing before, for the Weaknefs and Unprofitable- nefs thereof For if the Firfh Covenant had been Faultleis, then fhould no Place have been fought for the Second. For finding Fault v^ith them (not with the Covenant itfelf, but with the Perfons who were under it) he faith, be- hold, the Days come (faith the Lord) when I will make a New Covenant with the Houfe of Ifrael, and with the Houfc of Judah — In that he faith, a New Covenant, he hath made the Firft old. Now that which decayeth and wax- eth old, is ready to vanifli away." Therefore thofe who are in Chrift are in the New Cove- nant ; and to fuch the Old Covenant is decayed and vaniflied away. The Lord taketh away the Firfl Covenant, that he may eflablifh the Second; which indeed is eflablifhed in every Be^ liever's Heart, Heb,\i\. i8. viii. 7, 8, 13. ^. 9- Gal. V. 3. *' I teflify again to every Man that is circumcifed, that he is a Debtor to do the whole Law if ye be circumcifed, Chrift fhall profit you nothing. Fer, 2. Chrift is be- come of no Effe6l to you- ye are fallen froai Grace," Fer. 4. You fee here the Danger of turning back to the Law again. Such Perfons are fallen from Grace -, they make the Crofs of Chrift of no EfFe(5V, and lay themfelves under an Abfolute Obligation of keeping the whole Law. So then can you bear thus to fruftratc the Grace of God ? Are you willing to take fuch a Bui den upon you ? Yet if you feek to be iuftiiicd rk CHRISTIAN LIBERTY. 313 jiiftificd by the Law, or if after juilifi cation you revolt to the Law again, and feck Salvation by it, you renounce Chnil, and lay yourfelt under a Neceffity of fulfilling the whole Law. Further, the Martyr Stephen charges the Jeivs with not keeping the Law, ABs vii. 53. " Who have received the Law by the Difpofi- tion of Angels, and have not kept it." And our Saviour brings the fame charge againft them, John \'\\. 19. And indeed who is there that doth keep the Law ? Therefore all Man- kind are accurs'd and condemn'd by the Law. What Ihall we fay then ? If Pcrfons are under the Law, and yet do not keep the Law, what is the Confequence ? The Apoille anfwers the Quellion by letting us know, that " as many as are of the Works of the Law are under the Curfe : for it is written, Curfed is every one, 6cc." Gal. iii. 10. A broken Law and a Curfc are Infeperablc. Hov/ then ftiall we efcape ? " Chrifl hath redcem'd us from the Curfe of the Law, being made a Curfe for us : for it is written, Curfed is every one that hangeth on a Tree," Ver. 13. But altho' the Children of God are redeemed from the Curfe of the Law, aie they delivered from the Law ? The Apoflle refolves this Qucftion plainly and fimply, Rom. vii. 6. " Now we are deliver 'd from the Law" — He does not fay, we are delivered from the Curfe of the Law i for that he allerts in the Text before mentioned : but he faith we aie delivered from the Law, to acquaint us that we are delivered from the Law itfelf ; for if the Children were free from the Curfe, yet if they B b weie 314 1^<: CHRISTIAN LIBERTY. were not delivered from the Law itfelf, they would always be in Bondage. Befides, does not Perfons efcaping the Curfe plainly fhew that they are no longer under the Law ? To talk of being under the Law and breaking it, and yet efcaping the Curfe of it, is the. greateft Inconfiftehcy that can be. Therefore iet us flick clofe to the Apoftle's Words, *' But now we are delivered from the Dead or Dying Law* in which we were entangled, that we fliould ferve in Newnefs of Spirit, and not in the Old- nefs of the Letter." It is evident, therefore, that Believers are de- livered from the Law; they are no longer un- der it ; they are redeemed from the Curie of it ; they efcape the Penalty of it. They have no more to do with the Covenant of Works than if no fuch Covenant fubfifted. Happy are your Souls, my dear Brethren, who tafte of this Sweet Liberty. Rejoice in it ; Hand faft in it. " If ye be dead with Chrift from the Rudiments of the World ; why, as tho' living in the World, are ye fubjeft to Ordinances ?" Col. ii. 20. But will not this Dodlrine lead People into Sin and Licentioufnefs ? " Shall we continue in Sin that Grace may abound ? God forbid. How ihall we that are Dead to Sin live any longer therein ? — For he that is Dead, is freed * So the Tranflation from the Greek plainly fignifies, and is agreeable tc Ver. 4» For whether we are faid to be Dead to the LaWf or the Law Dead ta us, the Meaning is ftill the fame. from Tie CHRISTIAN LIBERTY. 315 from Sin — Likewife reckon ye alfo yourfelves to be Dead indeed unto Sin, bi.t alive unto God thro' Jefus Chrift our Lord — Let not oin there- fore reign in your Mortal Body that you fliould obey it in the Lulls thereof — For Sin fhall not have Dominion over you ; for ye are not un- der the Law, but under Grace. What then ? Shall we fni bccaufe wc are not under the Law, but under Grace ? God forbid, Rom.v'i. i, 2, 7, 12, 14, 15. Every Evangelical Doftrine is liable to Abufe- Thus what Do6lrine was ever more abufcd than that of Free Jutfifica- tion ? For which Reafon the A poll] c James writes againft the Abufers of it v^ith great Juf- tice and Seveiity. So if Carnal People abufe the Do61rine of Chrilfian Liberty and Free- dom from the Law, and "turn the Free Grace of Chriit into Lafcivioufnefs, their Blood is upon their own Heads. The Do6lrine is not to be condemned upon this Account. You fee plainly from the Teftimony of an Apoflle that the Doctrine confider'd in itfelf hath no Ten- dency to lead Men into Corruption of Life or Manners. What do you dehre more Some indeed think that St. Paul was under the Law, becaufe he faith, " being not without Law to God, but under the Law to Chriil — I Cor. ix. 21. but I have (hew'd in another Place* that the Greek Wo d which the Apuftle here ufes properly fignifiss in a Law. And oh- • Marrow of the Church, Part II. Chap. I. p. 48. K b 2 ferve, 3i6 The CHRISTIAN LIBERTY. ferve, he does not fay in a Law to Mofes^ but in a Law to Chrift ; which plainly Ihews that ' he here means the lame Law that he calls " the Law of Faith," Rom. iii. 27. " the Law of the Spirit of Life in Chrift Jefus," Ch. viii. Ver. 2. and " the Law of Love," Ch. xiii. Ver. 10. This St. James calls " the Perfedl Law of Liberty," James i. 25. This Law I wiOi from the bot- tom of my Heart all who call themfelves Chrif- tians were well eftablifhed in. As for you, my very Dear Friends and beloved in the Lord, who are in this Perfe6l Law of Liberty, remember, '' ye have been called unto Liberty ; only ufe not Liberty for an Occafion to the Flefh, but by Love ferve one another — For fo is the Will of God, that v^ith well-doing ye may put to Silence the Ignorance of Foolifh Men : As Free, and not ufmg your Liberty for a Cloak of Maiicioufnefs, but as the Servants of God," Gal. V. 13. I Pet. ii. 15, 16. But if Believers are delivered from the Law, w^hat Rule have they to walk by ? *' Chrift hath once fuffered, leaving us an Example, that ye fliould follow his Steps : Who did no Sin, nei- ther was Guile found in his Mouth : Who when he was reviled, reviled not again ; whert he fuffered, he threatned not ; but committed himfelf unto him that judgeth righteoufly — Coniider him that endured fuch Contradi6lion of Sinners againft himfelf, left ye be wearied and faint in your Minds — He went about do- ing Good. Our Saviour does not fend us unto Mofes to be taught; but (fays he) " Learn of ME, for I am Aleek and Lowly in Heart"^ — Never rhe CHRISTIAN LIBERTY. 317 Never therefore think of learning any thing of Mofes ; but think of thrift, Jearn of him, fol- low his Example; and you will never do amifs. Chrill: is our Rule , and where can you find a better ? '* As many as walk according to this Rule, Peace be on them, and Mercy, and upon the Ifiael of God He that faith he abidetli in him, ought himfelf alfo to walk as he walk- ed." I Pet- n. 21, 22, 23. Heb.iCn. 3. y^^s X. 38. Matth. xi. 29. GaL vi. 16. i '^cbn ii. 6. Thus, my beloved Brethren, I have endea- vour'd to fet this Truth before you in the Plaineft Manner- I have laboured to remove thofe Prejudices and Hindrances that lay in the Way. And what Obje6lions yet remain upon your Minds, I pray the Lord Jefus to take away ; and I doubt not but he will. I only fpeak for the Good of your Precious and Im- mortal Souls. " We then as Workers together with him, befeech you alfo, that ye receive not the Grace of God in vain." My Heart's Defire and Prayer to God for all of you is, that ye may be " delivered from the Bondage of Cor- ruption, into the Glorious Liberty of the Chil- dren of God." Then the Service of our Sa- viour will be Perfect Freedom to your Souls. " yerufalem which is above, is Free, which is the Mother of us all We, Brethren, as JJaac was, are the Children of Promife. But as then he that was born after the Flefli perfecuted him that was born after the Spirit, even fo it is now —So then. Brethren, we are not Children of the Bond Woman, but of the Free," GaL iv. 26. Hb3 NOTES ( 3'8 ) N O T E ON THE SERMON, ON THE LAW. Page 292. Thofe ivho have once tafted the Grace of Chrijl da again gende to Bondage. — If this was not the cafe, what need would there be of thofe cautions and exhortations which are I given, particuhxrly by St. Paul, to ftand faft in the liberty wherewith Chrifl has made us free ? St. Paul found a law in his members bringing him into captivity, i. e. into bondage; in this lies the myfrcry of niiquity, which yet works, more or lefs, in the heiirts of God's children, and will work ; for as long as we are in this world, we (hall find a pronenefs to go back to the Law, and we (hall find what the Scriptures Cill the lufl, or wifdom of the flefh, by which we defire to be fomething, to have fomething, and to do fomething ; in- ftead of being nothing in ourfelves, and having nothing but what we leceive out of Chrills fullnefs. There is nothing fo much to be guarded againfh as a legal fpirit. Depend upon it, legal principles will ever produce licentious prac- tice. How earnefl is St. Paul on this one point ? Ye fufFer, fays he, if a Man bring you into bondage j and again, he fays, do any fuifer and I burn not ? How zeaJoufly 3fFe£led was this Apollle for the glory of God, and the comfort and happinefs of the Church and Children of God ! Page 374. Notes ON the Sermon on the Law, oip Pnge 308. After that Fiith is come lue are vo longer under a Schsolm ^er.---Wh:it words can be plainer ! Strange infatua- tion ! 1 hat Men fhould be lo enllaved by the traditions of Men, and the cunning crafiintfs of thofe who lie in wait to deceive, as to fubmit to the authority of Men rather than to the authority of God i and pay more refpecH: to the wonls which Man's wifdom teacheth, than to the words of an in- fpired Apoftle ! What clearer proof can be given that the Law is not for Believers, than may be found in iSt. Paul's Epiftles ? You are certainly fighting againft your mercies, ■when you call the word of God behnid your backs, looking for doclrines to the commandments of Men. Page 3 10. W^e become dead to the Laiu, and the Law is dead to us. — If it be fo, (and the Apoftle Paul pofitively declares that we — meaning himfelf and all Believers---are dead to the Law, and the Law is dead to us) then what communion, connection, or communication can there be between a Be- liever and the Law ? That being dead by which he was once held. Page 314. To ta^h of being under the Law and breaking tt^ and yet efcaping the ciirfe of it^ is the grcatefl inconfijlency that can he. — It is commonly faid that the Law has power to com- mand the Believer, but no power to condemn him. What is this, but a Law without a fan6lion ? The fanction of the moral Law of Ten Commandments is the curfe : but, t'ne fanftion of the Law which proceeds from Zion, is the bleffing ; for there the Lord promifed his bleffing and life for evermore. Page 314. But -will not this Docln'ne leid People info Sin end lirentioufne/s ? — No ; but the reverfe : It is impofTible to live to God till we are dead to the I,aw. Many are deli- vered from the Law in their experience, who are ncverthe- lefs entangled with it, in their judgments. I would afk fucli, how do you find your corruptions fubdued j is it by looking to the Law, or by looking to Jefus who liath fulfil- led it .'' When do you find your hearts warmed with the love of God ? When do you find fin moft exceedingly finful } When do you feel the dcepeft refignation to your heavenly Father's will .-* When are you delivered from the fear of death } When do you feel a longing defirc to depart and be vith Chrifi: ? Is it when you are looking to Law ? Or, is it ^Bb4 whew ^20- Notes on the Sermon on the Law. when you are looo"king to that friend for eternity who died, to redeem you from the Law ? Pacfe ^16. If Believers are delivered from the Laiv ivhat rvle hjvc they to nvaik by ? — I will anfwer, « The Will of God as revealed in the GosvEL." I mean that good will by which he commended his love to us when Sinners. The Law faith, the Soul that finneth it (hall die ; to tell a Sinner to walk by this rule, is the fame as to knock a Man down and tell him to (land. If we cannot ftand upon this ground how can we walk upon it ? There is text upon text to prove that the ex- ample of Chrift is the Believer's rule, but not one fingle text, from Genefis to Revelations, to prove that the Moral Law is the Believer's only rule of condud*. ( 321 ) The following Hymns are Mr. Hammond's own Coni- pofing, and are extremely faitable to the Subjedls treated of in the preceding part of the Book. Jer. xvii. g. T'he Heart is deceitful above all things^ and defpcrately -wicked^ who can know it ? I. T TOW full Is my Heart of Sin ! •*■ ■'■ Oh ! where Ihall my Tongue begin ! How fhall I relate my Cafe, All my Sin and Wretchednefs ? What Contraries in me rife ! If I fpeak I tell all Lies : Nothing do I fee or feel But a Heart as hard as Steel. II. I next Moment freely own I am fenfelefs as a Stone ; I do neither fee nor feel liove of Heav'n or fear of Hell. Oh my curfed Unbelief ! Yet how little is my Grief ! Why fliould I of Sin complain. When I feel no inward Pain ? III. Oh 322 H .Y M N S. III. Oh this wretched Heart of mine ! How perverfely does it twine ! How I wander in a Maze ! When I drive to trace its Ways ! : Into me new Light inftill, Unto me myfelf reveal. Shew me, LORD, this Myftery, Give me Grace myfelf to fee. Surely none but GOD alone Can (iifcover and make knoM'n All the windings of my Heart, Wherewith 1 from GOD depart. . What innumerable Hofts Of repugnant Evil Lufhs In my Heart at once arife, Juft like Hell before my Eyes ! v: How the Brute and Devils flrive Which fliall moft profufely live t Sin pollutes my Heart all o'er. Pride increafes more and more. I dcferve the hotted Hell ; This I fay, but do I feel ? JesUj touch me to the Quick, Let me feel as well as fpeak. VI. How I dread myfelf to fee \ Oh ! the Weight's too great for me ; Yet I dare not red within, While Corruption is unfeen. Inconfidencies agree, Contradi£lions meet in me j Something, Nothing, Darknefs, Light, Faith and fear in me unite. ' Yir. LORD HYMNS. VII. 325 LORD, I cannot come to Thee ; Oh ! do Thou (loop down to me : Filthy Creature as I am, Love me freely, flaughter'd Lamb. LORD, convert this Heart of mine, Make me Holy and Divine : All anew in me create, Fix me iii a Perfed State. Jujtif cation by Faith. From John iii. 16. v. 24. vi. 29. Rom. iii, 20, 28. V. 1. ix. 33. I. BEHOLD the Love of GOD To Jdam's fallen Race ! His Son he gracioufly beftow'd. To fufler in our Place : His only Son he gave, That Sinners who believe Might Pardon and Redemption have, Aud in his ICingdom live. IL Enlarge your Hearts, and praife Your Saviour and your LORD ; Admire the Riches of his Grace, And lean upon his Word : The Soul that comes to me. By True and Living Faith, Is from all Condemnation free, And Life Eternal hath. IIL This 324 HYMNS. III. This is the Work of GOD, His Spirit's Work alone, To give us Faith in JESU's Blood, And draw us to the Son. IheSouion God relies. Thro' JESUS reconcil'd, And GOD, the Father, juftifies His Poor Rebellious Child. IV. Not one of Adam's Race, However juft and good, Shall by his Works of Righteoufnefs Be juftified with GOD ; The Works which we have done Are all, alas ! Unclean ; But we are fav'd by Faith alone ; And freely cleans'd from Sin, V. The further Men go on In Legal Righteoufnefs ; The more they fee themfelvcs Undone Unlefs redecm'd by Grace. The Law denounces wrath ; Its Terrors never ceafe Till we are juftified by Faith, And have Eternal Peace. VL The LORD fent down his Son, To call and fave his Flock ; The Jenvs fell on this ftumoling Stone, And fpllt upon this Rock. The Pharlfees of old. And Moral Sinners now Are too Self-righteous and too Bold To JESU's Grace to bow. VII. But HYMNS. 325 VII. But Sinners full of Grief, Deferving to be damn'd, Look up to JESUS for Relief, And fhall not be afham'd : Their inmoft bonh rely, They with the Heart believe Theix Spirits, Souls and Bodies fly To him who bids them Live. VIIL To Life and Peace reftor'd, Their Tongues o'erflow with Praife ; Great is the Glory of the LORD — They fing in all hiy Ways : '^I hen all their Powers awake j Their warm Affections rife, Like Eagles they mount up, and take Pofleffion of the Skies. CHRISTY'S Rlgkcoujncjs Imputed. im IsA. xlvi, 12, 13. xlv. 24. PsAL. xxiv. 5. xxi. 16. xl. g, 10. Rom. iii. 21. iv. 3, 23, 24. V. ig. X. 3, 4. I Cor. i. 30. Phil. iii. 8, 9. 2 Cor. v. 21. Heb. vii. 22. L IsA. xlvi. 12, 13. QlNNERS, hearken unto me, '^ And let my Words take Place. What tho' you ftout-hearted be, And far from Righteoufnefs ? I my Righteoufnefs bring near, And my Salvation fliall not Hay ; I in Zion will appear. And fave without Delay. n. 1 am 326 HYMNS. II. ' IsA. xlv. 24; I am GOD of all below, And all above poflefs ; Ev'ry Knee to ME ftiall bow. And ev'ry Tongue confefs. Surely, (hall the Sinner fay, CHRIST is my Strength and Righteoufnefs 5 ^Gladly I his Voice obey. And glory in his Grace. in. PsAL. xxiv. 5. Happy he whoe'er believes The Embafly of Peace, Who at Jesu's Hand receives The Gift of Righteoufnefs; GOD is his Salvaton's GOD, The LORD is his Almighty Shield j He with Grace fhall be endow 'd. And then with Glory fiU'd. IV. PsAL. Ixxi. 16, Jesu, I defir? to go, Depending on thy Grace $ Nothing I defire to know Befide thy Righteoufnefs : Let me mention it alone. And in my Heart feel what I fpeak ; All Self-Righteoufncfs tread down, And ev'ry Idol break. V. PsAL. xl. 9, 10. I with boldnefs will reveal Thy Miracles of Grace, In the Congregation tell Of thy Pure Righteoufnefs : How HYMNS. 327 How can I my Lips refrain ? Thy Rightcoufnefs I mud impart ; LORD, fhall I for fear of Man Conceal it in my Heart ? VL Rom. iii 21. Mcfes at a Diftance faw The Righteoufnefs Divine ; In the Volume of the Law, How clearly doth it fhine ! Holy Men and Prophets Old JJeheld from far the Bleeding Lamb, Of his Righteoufnefs foretold. And trufted in the fame. VIL RoM. iv, 23, 24. Mraham the LORD obey'd. Believing in his Grace, And was eminently made An Heir of Righteoufnefs. "Was it written for his Sake ? Or doth it not belong to us, "Who of Righteoufnefs partake. By Faith in Jesu's Crofs I viir. RoM. V. 19. Did the Sin of Adam flay, And Ruin all his Race ? Jesus takes our Sins away. By fuff'rin^ in our Place ; He pcrform'd what GOD requir'd, And anfwer'd all the LaW'6 demands : In his Righteoufnefs attir'd, The True Believer flands. IX. How 328 HYMNS. IX. Rom. X. 3, 4. How perverfely did the "Jews His Righteoufnefs difcard ! Shall we then his Love abufe, And flight his great Reward ? Of the Law he is the End, And after we have done our beft, On his Grace we mufl depend, And in his Merits reft. X. I Cor. i. 30. What a Fulnefs in him dwells. Of Mercy, Truth and Grace ! In the LORD, the Sinner feels Eternal Righteoufnefs. He enlightens Blinded Eyes, With Heav'nly Wifdom from above Filthy Souls he San6lifies, And perfects them in Love. XL Phil. iii. 8, 9. What Self-righteous Moralift Can glory like St. Paul P Yet lo ! he to lliare in CHRIST Freely renounces all : In himfelf he no more trufts, His Soul in JESUS CHRIST is found In whcfe Righteoufnefs he boafts. And is with Honour crown'd. xn. 2 Cor. V. 2 r. What a Myftery of Love In GOD's Defigns appears I JESUS coming from Above Our Sin and Torment bears : GOD . H Y M N S. 325 GOD imputes our Sins to him ; Imputes to us his Righteoufnefs j Guilty he (loth him eftecm. And Guiltlefs us confefe. XII. Heb. vii. 22. JESUS is our Surety too, And thus his Love reveals ; What we were oblig'd to do. He in our ftead fulfils : He for Sinners liv'd and died; His Life, his Death is all our own : We fhall foon be glorified, And with our LORD (it down* Settled in CHRIS-T, From I Pet. v. 10. I. npHRlCE happy they whofe Souls are built On that Foundation which is furc ; They are difcharg'd from oil their Guilt, And ftand eternally fecure. IL Their Doubts and Fears are fled away, They live in conRant Joy and Light , They walk with GOD throughout the Day, And fleep at Peace with him by Night. III. Corruption reigns In them no more ; They have no Place, nor Love for Sin, AbfolvM its Guilt, fubdu'd its Pow'r, And Jesu's Kingdom is within. C Q IV. Hqw 530 HYMNS. IV. How do they feel Seraphic Love Exciting in them Heav'nly Fires \ To GOD their flaming Spirits move In never-ceafing ftrong Defircs. V. The World in vain difplays its Charms, And fpreads its Glories all abroad ; Their Souls are fafe in JESU's Arms, They live, they move, they breathe in GOIX VI. Philofophy and vain Deceit Cannot their flable Souls beguile ; In CHRIST their Head they (land complete, And perfcdt in their Father's "Will. VII. Satan may all his Hofts unite. And ftrive to vex their Peaceful State : Not Men, nor Fiends, nor Depth, nor Heighf Shall them from Jesus feparate. VIII. Death may put on his Terrors now. And come with all his Ghailly Train j , They fcorn to dread fo mean a Foe, To live is CHRIST, to die is Gain. IX. The Rocks and Mountains may decay. The Everlafting Hills remove j Yea, Heav'n and Earth may pafs away. Yet GOD can never change his Love. Gal. HYMNS. Gal. ii. 19. iii. 24, 25. 331 / through the Law am dead to the Law The Law was our Schoohnafler to bring us unto CHRIST^ that we might be jujtificd by Faith. But after that Faith is comCy we are no longer under a Sckoolmajkr . I. THE Law is Holy, Juft and Good ; A Tranfcript of the Will of GOD : But I am Carnal, fold to Sin,* Yet ftill the Law can't make me Clean. n. As Mailers whip their Boys at School, So the Law whips the Legal Soul ; This Pedagogue f implacable, Commands, " Do this, or go to Hell." iir. But what the Law cold not attain, GOD fent his Son like Siiifu/ Man ; And he for Sin condemn'd all Sin, And Perfect Righteoufnefs brought in. IV. The Law, the Devil, Sin and Death Give way unto the Law of Faith. ^ No other Law do I now fee Befides the Law of Liberty.^ * Rom. vli. 12, 14. ^ That is, Schoolmafter ; for fo the Law is called. Gal. iii. 24. And this exadtly anfvvers to the Greek Word which the Apoftle there ufes. i Rom. viii. 3. § Rom. iii. 7, [j James i. 5- Cc2 V. TliTC §38 HYMNS. The Law of Works no more takes PlacCj For I am in the Law of Grace : I joy in CHRIST, I ftand by Faith i And I will be thy Death, O Death. VL With Jesus I am crucified, And in his Death the Law hath died; From Condemnation I am Free ; The Law, the Law is Dead to me. vn. Since I am wafh'd in JESU's Blood, I am not nvlthout Law to GOD : I'm in a lanv * to GOD's dear SON, CHRIST IS MY Law, and CHRIST alone. vin. And Peace fliall be on ev'ry Soul That walks accos ding to this Rule jf Peace on the Jfrael of GOD, Who live by Faith in JESU's Blood. Eph. V. 35. See then that ye walk circumfpeclly^ not as Fooby but as Wife. I. tESUS is a Holy Child ; J Keep your Garments Undefil'd, Otherwife in vain you claim ^ A Relation to the Lamb. * So the Greek Ward properly fignifies, 1 Cor. ix. 21. t Gal. vi. 16. II. Ho^^ HYMNS. ^55 IT. How do Minifters delight To behold their Flock in White, Following the Will of GOD, In the Way which Jesus trod ? III. Would you credit Jesu's Caufe ? Walk uprightly in his Laws : Would you Souls to Jesus win, Let your Lives be Free from Sin. IV. When ProfefTors Chrift forfake, "What Advantage Sinners take I Satan's Troops more daring grow, f« There, there, we would have it fo.'* • V, Did the Jeivs our LORD deride ? Did the Romans pierce his Side ? Do not Wolves adorn'd like Sheep Give his Soul a Wound more deep* VL When the Saints their Saviour leave, How do they his Spirit grieve ! He withdraws his Vital Pow'r Warning them to fin no more. vn. When a Soul from Jesus flics, Oh ! what Doubts and Fears arifc ! ** All my Cries and Tears are vain, ** Chrift will not return again." vriL Do not ye Backfliders know What it is from Chrift: to go ? Can Ten Thoufand Worlds repair All the Horrors of Dcfpair ? IX. Ltt HYMNS, IX. Let your Walk be Honeft then, Biamelefs in the Eyes of Men ; Have you here more brightly {hone ? You Ihall wear the brighter Crown. 2 Tim. iii. 5. Having a Form of Godlinefs, but denying the Power thereof i from fuch turn away. Gal. vi. 15. For in Jefus Chrift neither Circumcifion avaikth any Things nor Uncircumcijion, but a new Creature, I. 'TpHE Moral Duties we have done, -* Our Acts of Faith and W orks of Love, Will never draw one Blefling down, !Nor lift our Souls to Joys above. ir. Can Notions fwimming in the Brain, And never finking to the Heart A Pardon for one Sin obtain, Or Life Divine to us impart ? in. Can Ceremonial Rites or Forms, Or Prayers, or Fafts, or Alms, or Tears Atone for us Rebellious Worms, Or plead our Caufe when Chrift appears ? IV. Can Rules and Orders form'd by Man Quiet our Souls, or make our Peace ? All thefe are Carnal, dead and vain. To give a wounded Confcience Eafe. V. And HYMNS. 355 V. And tho' with Chriftians we difcourfe, And often in their Tents are fecn, This makes our Cafe fo much the worfe, Becaufe we feel no Chrift within. VI. LORD, work an Inward Change in me, Elfe Outward Worfliip all is vain : Convert my Nature unto Thee, And let my Soul be born again. VII. 'Create my Heart fo Pure and Clean, That 1 like Thee in Love may fliine, Fill'd with a Senfe of GOD within, Poflefs'd of Holinefs divine. . VIII. Be Thou a Sea of Blifs to me, Withdraw my Heart from Things below, •My Springs of Life are all in Thee, The Source from whom all Comforts flow. Gal. iii, lo, ii. For as many as are of the Worh of the Law, are under the Curfe : for it is written, Curjcd is every one that contimietk not in all Things which are written in the Book of the Law to do them. But that no Man is juftijicd by the Law in the Sii^ht of GOD^ U is evident : for^ the Juft fiall live by Faith. I. rpHUS faith our Good and Gmcious GOD, ■*■ The Jufl: by faith fhall live , They feel the Pow'r of JESU's Blood, Aad Life and Peace receive. I'i. Ccliere 33^ HYMNS. II. Believe that JESUS for you died 5 Your Sins are all forgiv'n : Believe, and you are juftified. And foon will be in Heav'nv TIL How dreadful is the Cafe of thofe Who on the Law depend ? They to themfelves and CHRIST are Foes, And Hell will be their End. IV. In vain we hope for Righteoufnefs, From Works or Pow'rs within ; For all we are is Filthinefs, And all we do is Sin. V: JESU", we lean upon thy Grace, To bring us near to GOD ; Oh ! cloath us with thy Righteoufnefs,. And cleanfe us by thy Blood. VI. While we continue here below, Thy Praife fhall fill our Tongue ; And when to upper Worlds we go, Thy Love fliall tune our Song. ■ '«?T1»™*S'SB3 '.^^W*4MfB ./ r